Hariduse (ja paljudes teisteski) valdkonnas arvati IT-ehnoloogia kohta pikka aega (ja paljud kasutavad seda retoorikat siiani), et tegemist on informatsiooni ja kommunikatsiooni vahendiga. Ja see aspekt tehnoloogia kasutamisel ja sellest mõtlemisel, on endiselt olemas. Aga on veel midagi.
Siinviidatus märgivad autorid konteksti avades muuhulgas järgmist:
on one hand, a linear transposition of traditional practices to new spaces generated by these technologies accepting as a matter of principle, and without further questioning, that these technologies reproduce the spaces, agents and processes of traditional thinking; and, on the other, there has been an attempt to integrate these technologies in traditional spaces as another tool to serve traditional training spaces, agents and processes, without realising that introducing a new component in an ecosystem changes how the system behaves, especially if this new element comes from a different technology.
… ja veel täpsemalt:
we could think that this way of interpreting and using technology continues to lead us to think of and practice education from a modern (traditional) conception of teaching and learning, a scholar conception of education, no matter how much the tools typical of postmodern society come into play. […] This other reading rests on considering technology as culture, in the sense that it creates ways of thinking, seeing, acting,in other words, ways of living and different worlds of life—insofar as it changes ways of relating with things and others, eventually also changing how we perceive and create realities, including our own identity and that of the things in the world
Autorid seavad eesmärgiks:
In this article we propose reflecting on these three issues that are demanding this other way of viewing education or, in other words, three issues directly affected by the new scenario created by these technologies and which a (theory of) education of our time cannot ignore as this would be like not (wanting) to see the transition occurring in ways of thinking and practicing education, including the very concept of education; issues which refer to educational components—means of perception, spaces, practices and relations, agents and processes of building knowledge—which, contributed or catalysed by this technology, are calling for a global redefinition of education.
Ja siin üks põhimõte, mida igapäevaelus taimse järjekindlusega eitatakse (st, siin mõtlen seda osa, mis minule kättesaadav ja (osaliselt) arusaadav on):
this article takes for granted that the introduction of new media has far-reaching effects on how (human) reality is structured: it comes with profound ontological changes (e.g., it transmogrifies the very essence of what a real collective can be). […] under digital conditions reality is experienced as fully immanent
Mina ja erinevad “grammatikad”:
The subject looks at themself, listens to themself, perceives themself in their own images, makes themself heard by talking to themself through the multiple profiles they can show online, all of which conforms processing the personal experience shown in terms of particular grammar, represented by the places chosen, images shared, likes shown or sites avoided, and typical digital grammar that conditions how I and you are conformed.
We will start by acknowledging that perhaps one of the errors we have be reproducing in education is thinking of these technologies from a didactic and instrumental vision, which hinders theorising processes of generating knowledge.
Digitehnoloogia redefineerib selle, kuidas teadmist luuakse:
just like an industrial robot not only modifies production but also redefines the meaning of work, digital technology not only modifies how we access or store information but redefines how we generate knowledge, as we are talking about technologies that interfere with and infiltrate our thoughts, feelings, perceptions and behaviour patterns
Autonoomia küsimus – tehnoloogia ei ole nagu vihmavari minu ja vihma vahel:
in (theory of) education we must consider one of the greatest features and potentials of this technology: its autonomy. […] technologies such as Siri, Cortana or Google Now could act as teaching assistants in the learning process and thus facilitate more custom attention
it could be concluded that the world of education must be (and in fact is) affected by this technology, including the scenarios, times, subjects and, above all, practices, activities and relationship that give meaning to and shape educational processes and how this technology catalyses and guides them. As can be seen, we are moving well beyond a merely instrumental consideration of this technology, with all its derivatives, and, therefore, also beyond a reductionist reflection of media, ends and content, as we understand that both belong to a past era and that this technology has many other, more appropriate—and necessary we would say—niches for reflection to build a (theory of) education of our time as they point to redefining the concept and many of the terms and ways of thought and action in education.
PS! Huvilised võiks pöörduda ka selle raamatu poole. 🙂
DEL DUJO, Á. G., VLIEGHE, J., MUÑOZ-RODRÍGUEZ, J. M., & MARTÍN-LUCAS, J. THINKING OF (THE THEORY OF) EDUCATION FROM THE TECHNOLOGY OF OUR TIME.