A: Should we maybe write an article for
hybridped on why the autoethnog is taking so
long and not getting done? Should be fun to
write and May spur us on U know Nov is
#digiwrimo digital writing month.
B:Yes, let's write it. May argue ethnog IS
being written but not in form anyone recognizes,
but as HybridPed article. :-)
C; May I?
B: You’ve been writing an autoethnography
all that this time? So, that’s what you’ve been
doing …
D: Well, I have been only hearing
about this autoethnography from the swarmIt
is...unaware to me, being written.
So I don’t know why it hasn’t been written
not do I know what has been written. I am
an outsider voice. Ignorant and lurking here
by cursor not by design, lurking out of
the line of attention. But the cursor and the
Robin Williams clown remain. What this mean?
is there anybody out there? iicons
blindly observing? Where are they here?
i-i-i-daho
i-i-i-daho
they’re living in their own Private
idaho,
livin in their own Private.... idaho
Draft...swarm
Being...Becoming (draft…)
Deleuze
and Guattari famously start their explanation of
the rhizome in A Thousand Plateaus
(1988) by fracturing the identity and unity of
the authors from a coherent, identifiable two
into an incoherent, rhizomatic swarm:
The
two of us wrote Anti-Oedipus together.
Since each of us was several, there was already
quite a crowd. Here we have made use of
everything that came within range, what was
closest as well as farthest away. We have
assigned clever pseudonyms to prevent
recognition. Why have we kept our own names? Out
of habit, purely out of habit. To make ourselves
unrecognizable in turn. To render imperceptible,
not ourselves, but what makes us act, feel, and
think. Also because it's nice to talk like
everybody else, to say the sun rises, when
everybody knows it's only a manner of speaking.
To reach, not the point where one no longer says
I, but the point where it is no longer of any
importance whether one says I.
We are no longer ourselves. Each will
know his own. We have been aided, inspired,
multiplied.
We, too,
have reached the point where we can say only i.
i'm writing the autoethnography of Rhizo14. Me,
too. So am i.
ireally
am.
NOT i, IT.
You can
see the problem. So can i. Yeah, me, too.
There is
no problem there are only solutions, divisions,
subtractions, multiplications, additions.
Thinking about the ethics of my cacophony
of voices, and that even as iauthor something
iam talking about multiple others who were part
of my experience but whom i do not and cannot
pretend to represent.
What
to do with excluded voices?
How is
it participatory research if not everyone
participates?
How is
it participatory research if everyone
participates?
Who
are we researching for? Are we not
researching now?
Speak as
i. Make no assumptions beyond i. iX, iY, iZ
[letters stand for names]—if need be, but still
i.
iLike!
iLIE. iAm, iLearn, iTeach
How do
all of "i" tell "my" story together? When not
all of it can be made legible to others as a
linear text? -No story tells all; that’s why
it’s a story. It’s all a matter of perspective,
as Nietzsche says. Stories can unfold in
different ways depending on where i was at the
time. A multiplicity of stories with the
potential to unfold.
A research story?
A learning story?
THAT is what #rhizo14 has been to me –
a contagious learning eruption.
I love the
marginal spaces - on many levels - and
that Derrida bit reminds me of
Macherey - which i/we've cited before:
For our
analysis we draw upon Macherey’s essay
‘The text says what is does not say’
(in Walder 1990) where he argues for
the legitimacy of interrogating a text
for ‘what it tacitly implies, what it
does not say … for in order to say
anything there are things which must
not be said’ (Ibid 217, his italics).
As with society, all works have their
margins – the incompleteness that
reveals their birth and production … ‘
What is important in the work is what
it does not say … what the work cannot
say … because there the elaboration of
the utterances is acted out in a sort
of journey to silence’ (Ibid 218).
fig.0 you.
The cursor which
you can't see on this page is counting the
seconds...
And if
modern physics is correct with its uncertainty
principle, Goedel’s Theorem, etc., then telling
all is not even possible.
not all,
not anybody, not nobody, knot nothing.
knot
somebody.
you...us(e)...knot.
Don’t
think of linear text as a line but as a strand
of DNA—a line certainly, but twisted around
another line and almost meaningless until it
begins to unpack itself—proliferate and become
multiple—in the complex interactions with its
environment, which intertwines around it, both
unpacking themselves skilfully or unskilfully in
relation to each other.
i think this is why old texts continue to
echo as they intertwine and unpack, couple, with
other environments, other texts. Text is a
starting point, not an end point. This
autoethnography is a start point, not an end
point.
Those
are good points...and a bad point?
I mean the end.
itell
the story that ican. Any itells the story that
ican. Let each ifind its space within this space
and link out to other spaces (Zeega, etc.) if
needed.
There
is no need only desire.
And how
to write a story that has no beginning or end,
an unfolding one, when my feelings and thoughts
change everyday? It is a draft...
In,
out, connect scribble dot.
We
are left with this connection…
Love?
Appropriation? Violence? Learning?
Social
research should always "suffer" from this
because life does not stop moving while we take
a snapshot of it to analyze. And interpretation
never captures all there is to know and see.
iam not
just a spatial being, but a spatio-temporal
being. ihere/now is not necessarily ithere/then.
ideterritorialize and reterritorialize. ilooking
from this angle see differently than ilooking
from that angle. Rhizo14 can only be seen from a
multiplicity of angles. Multiple i's/eyes. Nice
pun. iwill keep it, amplify it, ride it.
&
the i’s have it?
And yet
i hope to make the rhizo14 experience legible to
others without losing its complexity.
Traditional
content analysis and coding divides complex
narrative into discrete units and almost
divorces them from context such that they lose
their richness, yet you need to bring that
richness back in to tell a compelling story with
the thick description that makes qualitative and
ethnographic research so special and meaningful.
There
is no need. There is only desire.
This is the
most important thing: In a
Youtube video, Dave Cormier
provides five steps for stepping into the MOOC
rabbit hole, which includes Rhizo14:
First, you orient
yourself to the MOOC by
(Then, you declare
to the MOOC by
(Third, you network
with the MOOC by
(Fourth, you cluster
in the MOOC by
(And finally, you focus
the MOOC by
(These five steps
guide you safely to the bottom of the MOOC here.)
high-jacking
the course to meet your own personal or
professional goals: a project, a grant,
research, etc.)
finding
and connecting to others in the MOOC
whom you find engaging in some way.)
responding
through comments and replies to what others have
brought to the MOOC.)
choosing
your favorite net tools (blog, Twitter, chat,
Facebook, etc) and adding your value to
the mix for others to see.)
anchoring
yourself to things that are
recognizable—materials, links, times, and maybe
people—so that you have some landmarks to return
to when you feel lost, and at first, you will be
lost.
(could
we extract a few quotes from collab autoethnog
and try to interweave a story of rhizo14,
interweaving my voices into one story? Wouldn't
it be a work of art? Even if partial?)
ilike
what iam doing now. Two i's/eyes writing
together. Yes! Synchronicity is fun, but
asynchronicity will work, too. Yup. This is
iLove.
ican lay
down the HA! rhythm track while iX lays down the
bass track, then other i's/eyes can add other
tracks, links, riffs. Some ican do a traditional
coherent bit in the middle somewhere just to
struggling readers an anchor, a roller-coaster
safety bar to hold onto for those who don’t want
to throw up their hands.
A frame of security.
(maybe
early middle like second para needs coherence.
Maybe every other para is coherent commentary in
italics?) ithink so. iwill try it out. iwill be
coherent when something emerges to cohere about.
Other i's/eyes will enjoy this, ithink,
especially iA and iB.
this
is not graffiti. Please erase.
<iwasn’t
sure where to add some thoughts - so iput them
here - iRebecca>
Wonder
if we want to talk about the necessity of mixed
commitment with Rhizo - part of what makes it
work for some people is the mixed level of
commitment to it. When they are busy, when life
gets in the way, than can easily leave, and
re-emerge when they have time again. The desire to
ensure voices are heard, when combined with the mixed commitment,
makes writing and analyzing the autoethnography
a little like herding cats [which is very
rhizomatic, so let i write rhizomatic].
Somebody described Dave’s role in the
course as coming to the party with a pocket full
of frogs. i challenge is to try to put the
frogs back into different pockets. That’s
a reason the autoeth is so hard for i to do.
At least that’s what E might think.
There is
also the fear of taking ownership over a
collaborative effort. We question ‘who am i to
speak on behalf of rhizo or the collaborative
authoethnographic community’[because we are i,
and if i don’t speak, then who will?]? That form
of impostor syndrome that we all feel from time
to time. i is not an imposter? Speaking
on behalf of [not on behalf of. i am the
community speaking, though not all of it] the
community is scary from both an impostor
syndrome perspective and a fear of not getting
it right. As mentioned above, i can only speak
to MY experience within the community. What
right do i have to speak about the community in
general [there is no community in general, only
i]. This is part of the tension of doing
collaborative work, especially at a distance
when you haven’t necessarily worked together
with the same people before. [i don’t think this
is collaborative—it is simply imy voice]
_____________________________________________
Ok off
to DM ppl. E and F replied. G replied -Well, it
seems the i's/eyes/ayes have it. Sorry, i'm a
sucker for bad puns. Are the i’s less visible
than the I’s?
i must
teach a class now. Write more later. #nanowrimo.
ILove!
(i hate autocorrect! [participant] just
wrote about that recently btw). Almost midnight
here. Will DM folks to ask u for access if they
wanna join in, ok?
B and C
:)
Forget
conventional research. Let's do untexty unlinear
things. Thinglinks that link to various
blogposts and artefacts. Hybridped will love it.
iwill do rhizomatic things.
(B adds)
The problem with any kind of textual
representation of an online experience is that
it will almost always fall short. Our own
contexts, our own reasons for being and staying
or leaving or returning are vastly different. To
make sense of the rhizomatic hive, as E puts it,
is to settle down to bed with the chaotic
element. Or maybe chaos is not the right word.
There was always a method to the madness. We
were pushing up against the seems of a MOOCian
space, and Dave’s open-ended prompting gave us
the license to not just push, but to hack,
remake, revamp, and move away from whatever idea
he might have had, and go where the going took
us. Telling that story? How do you tell that
story?
I
imagine this document as a sort of snowglobe. I
read through it, seeing more i’s than my eyes
can handle, and think, we’re all in there
together, floating around. The shaking up is the
jarring of the memory. I almost feel as if I
would need to go back, read my writing from that
period of time, re-examine where my head was at,
and then re-enter the moment. Why was I in that
space at that time? Eventually, the snowglobe
might settle. The pieces might fall into place.
The story might get told.
<H here>
at some level in the social i’m comfortable with
anyone in Rhizo speaking as me and would defend
their comments as authentic and refreshingly
accurate. It worries me that i’m arguing for the
dispersal of self that could become group
thought? Yes but trust is here that merging or
scattering are honest outcomes of our
participation--by being other we are not less
ourselves. While it’s unavoidable that any
interpretation i make is mine, in the need to be
accountable and not just fictional, i’d stand by
this document as authentic even before it is
written on the strength of both the social and
plain risk-taking foolishness.
Sunday
11/2 Quotation from: Notes Towards The
Development of Critical Hope - Dismantling the
Iron House
"Although
classical visions of emancipation suffered from
false notions of the universality of human
nature and unilinear narratives historical
progress, radical democratic theory acknowledges
that universal struggles "have to be constructed
around" particularities (123)."
Mouffe,
Chantal and Laclau, Ernesto. "Hope, Passion,
Politics." Mary Zournazi, ed.
Hope:
New Philosophies for Change. London: Routledge,
2002.
<H
out>
G here
- i’m not even happy speaking for myself, let
alone for anyone else. Serious joke - i am
not the same person as i was when rhizo14
happened ;) i’d defend anyone’s right to
talk on behalf of the swarm, though. What
i am realising more and more is that a lot of so
called “truths” are a matter of perspective -
there’s a multiplicity of ways in which a story
can unfold, and the way i might take it is
probably not the way any other i would.
It’s like John Hicks’ blind men and the
elephant:
“Three blind men were touching an
elephant. The first blind man was holding the
elephant's leg. He said, "I think an elephant is
like the truck of a great tree." The second
blind man disagreed. While holding the
elephant's trunk he said, "I believe an elephant
is like a large snake," The third blind man
believed they were both wrong. "An elephant is
like a great wall," he exclaimed. He was
touching the elephant's side. Each blind man was
convinced he was right and others were wrong
without ever realizing they were all touching
the same elephant. Some believe the blind men in
this parable represent the major religions of
the world, each in contact with the same
"elephant" without knowing it.” (http://www.leaderu.com/theology/hick.html)
i think G has been reading too much
Deleuze ;)
i am fed up with elephants in rooms.
Invented
Citations
When We
Connect, We Collaborate.
By Write A. Story. Dir. Read A. Text. Adapt.
Remix A. Video. Perf. World Jugglers of Text.Reflect/Connect/Direct.
The Swarm, 12 Feb. 2014. Web. 2 Nov. 2014.
<http://RhizoSwarm.org>.
You, Me I.
"Lost in the Rhizo Swarm." Weblog post. We
Call This Writing. The Swarm, 31 Oct.
2014. Web. 2 Nov. 2014. <http://RhizoSwarm.org>…
Legible Text for HybridPed Article
Nothing is complete by itself; it can
only become complete through what it lacks.
But what every particular thing lacks is
infinite; we cannot know in advance what
complement it calls for. – Jacques
Derrida
How do you conduct research about the
experience of participants in a connectivist
MOOC? How do you describe the experience in a
way that is both legible to readers and yet
remains true to the chaotic nonlinear lived
experiences of participants? What are the main
struggles of conducting participatory research
about connected learning in digital spaces? It
is often fascinating to reflect and write about
the complex process of research itself, and not
just the product.
A group of us who participated in Dave
Cormier’s #rhizo14 MOOC (started January 2014,
more info in this interview conducted with Dave
by [name] & [another name] ) decided we
wanted to try to conduct research on participant
experiences in this course. Research on cMOOCs
had been conducted previously, but some of us
felt that reading that research did not bring
the connectivist experience to life, did not
make readers understand it fully. We also felt
that this research needed to be conducted in a
participatory manner (“we have the tools
and the opportunity to write our own story,
rather than suffering someone else to write it
for us” as [name],
and so we followed the example of Crump,
Bentley, etc. (2014? from eMOOCs conference) and
decided to conduct a collaborative
autoethnography. This started out as a google
doc where participants in the course were
invited to write their post-MOOC reflections as
narratives (how many). Since then, a group of us
(most of whom are authors of this article) have
been having discussions across the MOOC’s
facebook group, our blogs, twitter and google+
on how to best to go about taking next steps in
the collaborative autoethnography.
Collaborative autoethnography about
rhizomatic learning seemed appropriate, given
Deleuze
and Guattari famously start their explanation of
the rhizome in A Thousand Plateaus
(1988) by fracturing the identity and unity of
the authors from a coherent, identifiable two
into an incoherent, rhizomatic swarm:
The
two of us wrote Anti-Oedipus together.
Since each of us was several, there was already
quite a crowd. Here we have made use of
everything that came within range, what was
closest as well as farthest away. We have
assigned clever pseudonyms to prevent
recognition. Why have we kept our own names? Out
of habit, purely out of habit. To make ourselves
unrecognizable in turn. To render imperceptible,
not ourselves, but what makes us act, feel, and
think. Also because it's nice to talk like
everybody else, to say the sun rises, when
everybody knows it's only a manner of speaking.
To reach, not the point where one no longer says
I, but the point where it is no longer of any
importance whether one says I.
We are no longer ourselves. Each will
know his own. We have been aided, inspired,
multiplied.
(Below text is currently patchwork for
what others have said that I think is legible
and worth placing here - will add in connectors
later)
( will plug things in according to the
headings [participant] suggested, and see if i
find stuff that falls outside the categories)
Methodology
of research
(from my
blog - will paraphrase later; keeping the grey
color of text ot remind that I need to
paraphrase; more stuff also here: Geist-Martin
et al cite Ellis (2004, p. 30) on
autoethnography, and it captures how I feel
about this approach, why I wanted to do it:
“The
goal
is to practice an artful, poetic, and empathic
social science in which readers can keep in
their minds and feel in their bodies the
complexities of concrete moments of lived
experience”
As
Geist-Martin et al say, doing collaborative
autoethnography rejects the traditional approach
of disembodied academic research. AE
“challenges the hegemony of objectivity or the
artificial distancing of self from one’s
research subjects” (Change et al p. 18), because
analyzing oneself is something no other research
method does.
Chang
et al made me laugh because of its vagueness:
“we
argue
that CAE as an emerging research practice should
not be limited to a particular approach or style
of representation as long as it holds true to
the salient aspects of methodological rigor.
Rather, it should yield to the demands of the
research community a it is shaped by the
pragmatists of social inquiry and lends itself
to the true understanding of social phenomenon”
Chang
et al (p. 26):
“CAE
offers
us a scholarly space to hold up mirrors
to each other in communal self-interrogation and
to explore our subjectivity in the company of
one another”
Methodology
of representation of data
Authorship
– identity – ethical issues
Power
issues – voice – volume – appropriation – time
Participation
issues
(Rhizomatic)
learning
Genre –
poetic – musical – zeegal – marginal etc
Performance
-front-back stage
Just to give a flavour of
the comments:
A
11:31 3 Nov 2014
I so love this crazy idea - and want to
join in! Sadly - somehow cannot access
the original autoehtnography document
anymore so have sent a request for
access... I would like to cast my eyes
over it again - and pull out some of the
juicy bits to build in here...
B
14:07 3 Nov 2014
I see you have access now. Make us
solid.
A
15:13 3 Nov 2014
Oh that this too too solid flesh would
melt...
C
21:40 1 Nov 2014
if anyone recognizes the unreadable
"i"
in the margins --
hearing/here in the outsider's voices
inside the
Rhizomatic swarm --
speak then of the story ....
whisper the echoes along these lines
of linear text,
intertwine around it --
step for step into the rabbit hole
where voices are heard --
we are all inside this snow globe
awaiting the shaking out of
ideas.
(A margin poem of found words)
D
18:07 1 Nov 2014
antics
B
21:10 30 Oct 2014
Let's find a way to keep the marginal
comments as part of the doc.
E
16:53 3 Nov 2014
comments in the margins, at least in
this document, remind me of a type of
art :)
F
16:41 8 Nov 2014
[G] had some really cool things to say
on fb - I wanna add them in.
BTW to incorporate the marginal into the
final paper I have a rather "simplish"
idea - Write a legible article, embed
this google doc within it. The Google
doc as an artefact of rhizo14, the
"article" as commentary on it and on
doing collaborative autoethnography.
What do you guys think? Will blog about
it as soon as I get the chance
E
16:34 3 Nov 2014
LOL, so true :)
C
10:03 3 Nov 2014
Me vs Autocorrect in the margins of the
page
B
14:10 3 Nov 2014
Ahh … so auto-correct is also part of
"i"? I really like that. [F] should say
something about her iPad's uneven Net
connection as part of the swarm. I
should say that my autocorrect always
changes "[F]" to "[S]". What if i quit
treating that as error and work with it
as part of iVoice? Recall Serres'
parasite, which in French uses the third
meaning of parasite as noise, more in
the communications theory sense. The
noise (parasite) is always there, as it
is in this doc, as it is in Rhizo14.
Traditional classes unnaturally work to
reduce the noise, but that's where the
fun is (ask the kids). That's where all
the zombies are.
B
13:35 10 Nov
2014
Well, at least i can follow the
instructions.
F
19:38 1 Nov 2014
just FYI: the discussion reached a point
where we realized it makes no sense to
call it "collab auto" unless every
person who "authors" something out of it
is involved... which means everything
you publish out of it cannot refer to
people who are not authoring it. If
that's clear?
So there are 20+ people who wrote in the
gdoc. If 10 of us are writing this
article, we ONLY refer to the narratives
of the 10 of us. We do NOT speak about
other people. It would not be "auto"
otherwise. We could later be a different
collection of "we", different subset of
the 20+, e.g. 5 of us, and we could
write another paper. etc. But there
probably should be some thing else that
is less analytical that [J] and I talked
about - something that just represents
those narratives in a visual linkable
form that is accessible to make
researching it easier - but still only
for those within it. Because the whole
point of "auto" is to not let someone
ELSE interpret your experience for you,
but rather to collaborate with others to
interpret your own through working with
them on theirs with them present... ummm
A
11:33 3 Nov 2014
Thanks - got that :-D - Will still give
us lots to play with
B
04:14 9 Nov 2014
Yes, an ethnography can be analysis and
interpretation (kinds of tracing), but
it can also be mapping, as in this doc.
We are attempting, or rather, i am
attempting to expand the field of
investigation to include more than
analysis. This doc is a nice step in
that direction, don't you think?
H
09:56 1 Nov 2014
And of course supremely editable...as in
these words can ghost in and out by your
sufferance, an unreadable untext.
D
17:02 1 Nov 2014
An Unreadable intertexts.
D
17:04 1 Nov 2014
Inattention.
D
17:04 1 Nov 2014
In attention
D
17:04 1 Nov 2014
ATTENTION
E
16:54 3 Nov 2014
So you are the Cursor Lurker!
D
14:07 10 Nov 2014
cursory lurker, curse lurker
D
16:49 1 Nov 2014
us?
E
16:59 3 Nov 2014
I think framing is an issue here. If
it's an autoethnog then people who
participated in the original story
sharing needs to participate. If they
don't then it's not an auto-enthog. So
some voices don't get heard. Is this a
problem? Perhaps it is, but maybe it is
not. Who is harmed or mis-represented if
their voice isn't included? If they
don't wish their voice to be included,
does the group have the right to force
the matter? open ended questions :)
F
16:52 8 Nov 2014
Those are kind of the questions that are
paralyzing me. I think it can be
"autoethnog" as long as all authors of
the text are the ones whose narratives
get in. What makes it tricky is that it
no longer becomes an "autoethnog OF
rhizo14" but an "autoethnog of a SUBSET
of rhizo14ers" - right?
It is impossible to represent the voice
that does not want to participate in the
autoethnog (unless you re-represent
them, not using their own narrative and
interpretation); also, what if someone
wanted to participate but got sidelined
by mistake? Thinking of someone in
particular.
So this is possibly as some people would
say a rhizo14 collab autoethnog of SOME
of the people in some sort of "inner
circle" of "clique" trying to describe
our positive experiences of rhizo14. Not
saying others have same experience , but
sharing our own in the hope it will be
of benefit to others to see it from our
perspective(S)?
D
14:04 10 Nov 2014
iagree
E
17:01 3 Nov 2014
Do many smaller "i"s tell a story? I
think they do. Is it the job of the
group to refine and represent the
collective? Or should the reader draw
their own conclusions (see Veletsianos's
collected stories of student writings on
the MOOCs that they took)
F
16:59 8 Nov 2014
yes, I liked the idea of Velestianos'
book, but see what we are doing as very
different. What do you think? I'm trying
to put my finger on the main points of
difference (so many?)
Although... we could end up doing a
small book of people's narratives
followed by excerpts from their
blogposts across rhizo14 and beyond
(each person would write their own
chapter) - what an awesome idea ;)
And then whoever wanted to collaborate
from the chapter-authors could work as a
"we" to do some interpretation and call
it collab autoethnog
B
04:04 9 Nov
2014
I can write a chapter. I've already
written several.
J
12:54 10 Nov 2014
I am Reading Deleuze's "The Fold" at the
moment. He's big on folds.
D
12:56 10 Nov 2014
Are we in the fold? I always considered
myself a lost sheep.
D
14:14 10 Nov 2014
baaa baaa baaa
tout est baaa baaa
J
14:39 10 Nov 2014
We had joy we had fun, we had rhizomes
in the sun
D
12:57 10 Nov 2014
silence is so uncomfortable
B
13:28 10 Nov 2014
Silence is so noisy.
D
14:03 10 Nov 2014
shhh
F
17:00 8 Nov 2014
err good point?
B
03:49 9 Nov 2014
Yes, i think it is a good point, so
let's not worry too much about what is
left out. Let's focus on what is here.
It's the value that we can add,
admitting up front that we cannot bring
all value—just bringing what we have.
D
14:06 10 Nov 2014
how do i know what is left out as it is
by default included by being left out
J
12:56 10 Nov 2014
This is EXACTLY what I have been reading
about for the past couple of weeks.
Deleuze talks about folds unfolding,
like fractals or DNA
B
13:32 10 Nov 2014
Yes, i am doing Deleuze here. This is
Deleuze embodied and expressed.
F
17:02 8 Nov
2014
This whole exercise of this untext we
wrote collaboratively is a good example
of an ill-structured prompt and the kind
of creative chaos it can produce...
B
03:50 9 Nov 2014
Yes, so why can't this stand on its own
merits? Do we need to frame it with
something more legible?
B
03:34 10 Nov 2014
Some of this is most serious, some not,
but the whole thing is serious. Kinda
like Rhizo14, I think.
D
17:52 1 Nov 2014
The margin.
F
18:58 31 Oct 2014
Hoping [H] and [D] would be willing to
dig up a sample that advances the
narrative of this article, even if not
produced by them, we can cite and get
permission from creators
G
5:36 3 Nov
2014
A sample [F]?
F
17:03 8 Nov 2014
[G]?
B
03:44 9 Nov 2014
i think a sample [name] works nicely
here. In the hip-hop world, being
sampled is a compliment.
F
17:02 8 Nov 2014
can someone at some point explain to me
this whole "desire" thing?
B
03:50 9 Nov 2014
Hmm … I thought I did that. Maybe a post
is in order. OR look a few comments
below. Desire is a deleuzional concept.
D
18:13 1 Nov 2014
people suffer
F
19:00 31 Oct 2014
It would be cool to always use lowercase
"i" in the article for several reasons:
1. It is like bell hooks does... A way
of being sort of less... Making the "I"
less arrogant
2. It fits well with the i[name]
i[another name] thing
3. It emphasizes that we are not talking
about "I" as used in regular English but
that we actually mean something
different by it. An "i" that is really a
multiplicity and not one clear "I". If
that makes sense?
B
20:30 31 Oct 2014
i like this — new i's, eyes, ayes.
Show all 4 replies
G
20:39 1 Nov
2014
declaring ourselves contradictory and
incomplete we are less obliged to
"making sense" but present and real. for
instance i might declare myself the
authoritative miss-interpretation of [J]
and she could issue denials to create a
kind of human noise space. The one thing
I worry about is the appearance that we
are irresponsible and fooling around.
Being also individuals and subject to
the rules of responsible voices (not
sure of the right word) matters.
C
09:54 1 Nov 2014
Not just legible. Surface-able. Visible.
A track of sorts to what went on, as far
we one can tell. Much went on beyond the
field of vision, too, I/we are sure.
B
04:07 9 Nov 2014
AK, we are working on a swarm meaning:
not individual or group, not a unity at
all. This is different and exciting.
Let's ride this waves (plural on
purpose)
B
04:11 9 Nov 2014
[F], you are understanding Deleuze and
Guattari without reading them. Well
done. Both singular and plural,
multiple, rhizomatic. Nice.
F
19:41 1 Nov 2014
LOVE IT, love this swarm thing!!!
F
20:00 1 Nov 2014
Can I actually admit I am not sure what
you mean when you say desire and am
always distracted by the sexual
connotations of the word? sorry...
Show all 3 replies
J
13:00 10 Nov 2014
It's what Plato calls the appetitive
part of the soul. He thinks desire is
unthinking urges. Stuff like hunger,
thirst. Really not sure I agree with
him,but.
B
13:37 10 Nov 2014
Yes, Deleuze seems to agree that most of
desire lies far below the surface of
consciousness in the depths of the
river. We see only the ripples on top.
F
17:07 8 Nov 2014
I'm not sure who wrote this but it gets
my hackles up for someone to declare
sthg as "the most important thing" - it
may be most important to THEM but it was
not to me - nor do I think rhizo14
actually led us to do that? I'm not
sure...
B
03:54 9 Nov 2014
uhh… please feel free to edit it, take
it out.
F
19:02 11 Nov 2014
nah, keeping it - see if you want to
play that game later?
F
19:02 31 Oct 2014
Just so others know, all of the above
was B and myself writing simultaneously
yday, interleaved and interweaved and
influencing each other's prose as we
wrote and sometimes mistakenly overwrote
each other. After a while, I went to bed
so pretty soon everything i read will be
new to me...
C
09:57 1 Nov 2014
And as I am writing this morning, I see
[H] writing alongside me in the text.
Literally. Hey [H]!
C
09:55 1 Nov 2014
right now, the horn section is rocking
as a choral unit, bringing some
off-rhythm kicks to your bass and drums.
F
17:09 8 Nov 2014
we could highlight the "coherent" parts
in some color or something (they're very
few and far between btw)
B
13:58 9 Nov 2014
Yes, we could provide all the coherence
as authors, though it still would not be
a very colorful document, but why should
we? I want to leave more room for the
reader to bring their own coherence to
this document. After all, that is what
Rhizo14 did: demanded that the community
brought the coherence. Guess what? We
did.
E
20:40 3 Nov 2014
representation of the rhizome? :)
F
19:04 31 Oct 2014
Good point, [name]! Maybe each one of is
could write insight into why we feel it
does not get done. Life definitely got
in your way more than is routine for
most people.
And the point of herding cats you make
is much more challenging online of
course. I just realized that while u and
i have heard/seen each other speak we
never "talked" properly. I feel like
calling you now. I think i will!
B
03:56 9 Nov 2014
iname is correct: the map is not the
territory. But the map is all that we
can produce. The map produce the world
we inhabit, but it is not the world.
This is the tension we live.
C
09:56 1 Nov 2014
This seems to me to be the heart of what
you are writing here, and why it is so
difficult. You are trying to represent
my experience in Rhizo14 for me, and you
are you, not me. How can you reach out
so that I can lend you my voice? That's
the heart of it.
D
20:19 1 Nov 2014
that's your voice?
G
05:53 3 Nov 2014
B, the "i" thing is fine with me. In a
way it reduces the need to exhibit an
agreement, judgement or
conclusion--things that Ii feel are
blocking us/me/i. Added something below.
C
20:44 3 Nov 2014
In previous projects I've worked on with
others there is also the sense that Idea
"X" is so-and-so's initial idea, so
there must be a frame in which they are
viewing this project. We can certainly
contribute and augment this project, but
there is at least an initial plan. With
the AE it seems a bit like there is no
captain at the helm, and a reluctance to
step up to the helm, for whatever reason
that may be :)
Show more
F
19:07 11 Nov 2014
that would be me, right? (sorry, I know
you don't have edit rights to this doc
anymore, but I've blogged about my
reluctance to step in and lead)
F
19:56 31 Oct 2014
Exactly right,[name]
Which is why, really, a
collab autoethnog is only collab if the
ppl who write narratives in it are the
ones who write the ethnog research
aspect of it as well. For a regular
article it can never be everyone. For
some other creative solution it might
be, w varying degrees of commitment and
participation. If that makes sense.
But this article is about bringing those
issues up. Why they make it hard to
finish it up
D
18:02 1 Nov 2014
YES [F].
K
02:03 10 Nov 2014
I see the MOOC and challenge the MOOC
... reminded of a peer review comment
that #rhizo14 wasn't a MOOC because it
didn't look like anything the reviewer
had seen - but the reviewers view was
shallow ... missing much of the MOOC
history and context ...
B
03:36 10 Nov 2014
This is a rhizomatic MOOC writ small,
don't you think?
F
19:09 11 Nov 2014
ha! Good point [K] - reviewer didn't
know what the heck we were about - which
is kind of the point? How do we
represent this in way that people who
have never heard or experienced it can
imagine and understand it?
D
18:04 1 Nov 2014
And then you would know that the moment
is past.
D
18:05 1 Nov 2014
A story is told.
F
17:15 8 Nov 2014
[G], "by being other we are not
less ourselves" - wow, so poetic. Not
sure what it means, though!!!
B
04:09 9 Nov 2014
This is the heart of the swarm voice:
both I and i, not individual and not
group, no unity at all. This is a new
voice. Let's explore it.
G
18:36 9 Nov 2014
Agree with Bakhtin that whatever
dimensionality existing in myself comes
from contact with others. Awareness of
other surpasses awareness of self. It
brings the world to us and says: "this
is what it is--you belong here and not
inside your head." Self is too small to
hold a whole person but does act a a
kind of vessel to travel in. [F],
I'm not entirely sure what "not less
ourselves" tells me about myself. Maybe
an insistence on not being taken for a
singularity or the appearance of a fully
autonomous individual. Unfairly to
others some of this thinking comes from
my own private experience of illness and
losing a presence in the world--not
"being" anymore. And maybe that's too
heavy a metaphor for how we somehow
maintain the difference and uniqueness
that diversity demands while still being
able to work together? Am I clear on
this??? Nope.
D
14:21 10 Nov 2014
that has no truck with ielephant
F
17:19 8 Nov 2014
haha I have to ask why!!!
B
03:42 9 Nov 2014
Hmm … to play with the conventions that
demand authority from a single I rather
than from a swarm i?
K
02:02 10 Nov 2014
Do we want to add twitter handles or
some such thing to the name?
B
03:35 10 Nov 2014
I will add mine.
E
18:50 26 Mar
Add: “[email] ”
D
12:59 10 Nov 2014
They are made here in effigy
B
13:33 10 Nov 2014
i carry them with me. They cannot avoid
being here if they are i.
D
14:03 10 Nov 2014
iffigy
J
13:04 10 Nov 2014
I made it - late to the party, as ever.
I was reading Deleuze!