Davies, Richard 2016. Ceaselessly exploring, arriving where we started and knowing it for the first time. Studies in Philosophy & Education 35(3): 293-303. DOI: 10.1007/s11217-016-9515-6
Whereas 'phatic communion', that is the tittle tattle and 'set pieces' of everyday communication, draws attention to the social purposes and possibilities of internet associated technologies; technobiophilia is concerned with the deeper ways in which human agents conceptualise the web, cyberspace and internet. Thomas notes early on that: [...][...] some of the features we so value in the natural world can also be found online; indeed, our subconscious has already imprinted nature onto cyberspace. (Thomas 2013: 4)(Davies 2016: 295)
define:tittle-tattle - casual conversation about other people, typically involving details that are not confirmed as true; gossip;
define:set piece - a passage or section of a novel, play, film, or piece of music that is arranged in an elaborate or conventional pattern for maximum effect.
Eesti keeles on tittle-tattle 'luba, ilmajutt, lõksutamine', ehk siis järjekordne riimuv vulgaarne väljend, nagu chit-chat. See väljend on oma osades ka huvitav: tittle - "a tiny amount or part of something"; tattle - 'gossip idly', 'idle talk'. Ehk siis maakeeli väike külajutuke.
"Set piece" on natuke huvitavam - eneseküllane (self-contained) katkend või osa. Läheb "set phrase"-ide ('seatud fraaside', 'sättefraaside') kilda väga kenasti. Mõte on kõigil see, et nad on juba mingis mõttes valmis pandud (ready-made) fraasid, umbes nagu "rituaalsed valemid".
Sellest, kuidas internetti ja internetiga seotud tehnoloogiaid kasutatakse sotsiaalsetel eesmärkidel, on terve eraldi kategooria: faatilised tehnoloogiad. Eriti ilmekas on see Wang jt käsitluses siis, kui mingi tehnoloogia loodi muudeks eesmärkideks, ja seda hakatakse väär-kasutama sotsiaalselt. Umbes nagu lugu noormeestest, kes hakkasid üksteisele tegema edasi-tagasi ühesendiseid internetipangaülekandeid, et "selgituse" lahtrit kasutada omavahel tšättimiseks.
Sue Thomas'e technobiophilia on sotsiobioloogi E. O. Wilsoni biophilia rakendus tehnoloogiale: kalduvus keskenduda elule ja elulaadsetele protsessidele nagu nad ilmnevad tehnoloogias. Üks, võib-olla mitte-seotud, näide, mis kohe pähe hüppab, on too katse, kus bakteritele anti Jaapani maastikuga agar ja leiti, et nad hakkasid seal kasvama samakujuliselt kui tänapäeva Tokyo.
From consideration of these verbal clues, Thomas explores two aspects. The first is that these metaphors have the power to allow alternative interpretations. For example, 'the cloud', a series of earthbound computers and storage allows, once schematised as 'a cloud', for other possible, and potentially more practically useful interpretations. The use of the [|] term 'cloud' draws attention away from the physicality of the hardware itself, and rather focuses on its omnipresent character. The second, and most significant, is applying E. O. Wilson's concept of 'biophilia' to technology as technobiophilia 'the innate tendency to focus on life and lifelike processes as they appear in technology' (Thomas 2013: 12). For Thomas, Wilson's thesis deals with this use of metaphors from nature in online environments: [...]I started out with a question as to why we have brought nature with us into the online world and the answer, it seems, lies in an experience with very primordial roots. (Thomas 2013: 12(Davies 2016: 295)
Küsimus on siis selles, miks inimesed võtavad looduse kaasa, kui nad kujundavad (või, kuidas nad kujutavad) täiesti omanäolist, loodusest justkui irdunud asja - inimtehnoloogiat. See "pilve" näide on päris kõnekas küll. Tegelikult tähendab see ju, et üle kogu maailma on laiali mingid arvutiserverid, millele sa saad igalt poolt ligi; hajali, aga alati ligipääsetavad/nähtavad.
Thomas, utilising Wilson, goes further than suggesting that there is merely a verbal affinity between the physical, especially the natural, and the virtual. The 'landscape' of the virtual is formed in the image of the natural world, and it is not surprising that we build in it 'structures' and 'platforms', that reflect our 'natural' experiences of 'life and life-like processes'. There are two implications of technobiophilia for online learning. Firstly, we utilise the same concepts, for example, classrooms, discussion, seminars in the virtual as well as the physical learning environments. The virtual learning environment and our conceptualisation of it is made in the image of its physical counterpart. We are constructing 'virtual' environments which are, as Thomas puts it, 'deeply resonant of the physical'. Secondly, technobiophilia draws attention to a tendency for agents to conceptualise their activities in similar ways in virtual and physical environments. Teaching and learning in both online and captures contexts draw on the same general discourse of learning environments, human capacities and dispositions. Our activity, online and face-to-face, can be expressed utilising the same concepts, part of this is the way we conceive of the development and maintenance of appropriate relationships between learners. (Davies 2016: 296)
See oleks veenvam kui me räägiksime interneti-maastikust ka kui kõrgustikest, lagendikest, saartest ja poolsaartest, jne. Näiteks "ruum" - klassiruum, konverentsiruum - ei ole sugugi looduslik, vaid üsnagi inimtekkeline. Samuti "platvorm", mille all me kujutame ju pigem ette lava ja poodiumi kui tasapinnalist kõrgustikku (platoo). St minu jaoks ei ole see tehnoloogia päris veenev. Ma saan aru, viimasest rõhutatud lausest, et see on preambul sellele, et me kanname näost-näkku suhtlemise mõisteid (mida "faatiline osadus" kahtlemata on) üle internetipõhistele suhtlemisvahenditele, mille osas mul ei ole vististi midagi kobiseda - nii on.
Wang et al. (2011, 2012) are less concerned with the conceptualization of the virtual world, but its role in supporting relationship building and enhancing interpersonal communication. They deal with at least two ways in which these relational aspects of communication are important. The first is the importance of general tittle-tattle. Quoting Malinowski they note the origins of phatic communication in linguistics as identifying both the 'aimless [...] uninteresting [...] even irrelevant' and yet 'part of the process of fulfilling our intrinsically human needs for social cohesiveness and mutual recognition' (Wang et al. 2011: 48). The second is the role of 'set pieces' in our conversation. Such set pieces support the civility of our communications, allowing not only recognition, but also enabling us to convey good manners in our interactions. Drawing on Laver (see also Laver 1975) they call attention to three functions of phatic communion: propitiatory, exploratory, and initiatory (ibid.: 48). (Davies 2016: 296)
Jälle see Laver. Wang jt artiklid on ühed parimatest, mis sel teemal on kirjutatud. Samal aastal (2016) avaldatud "Phatic systems in digital society" läks aga niivõrd abstraktseks, et mul ei ole seni õnnestunud sellest läbi murda (oleks paras aeg uuesti proovida). Põhiline kiiduväärt asi on see, et nad käsitlesid inimsuhete ülevalhoidmist (maintenance) digitaalsete tehnoloogiate abil üsna hästi, pea originaalselt. Siin samas on head laenud: "toetavad" (supporting) ja "võimendavad" (endancing). St neil on omanäoline käsitlus avamisest-ülevalhoidmisest-lõpetamisest, mille juures mind esialgu natuke häiris, et lõpetamine jäeti välja, aga nende tehnoloogiate puhul on see iseloomulk, et kui sa oled kedagi "sõbraks lisanud", siis niisama naljalt sa neid sõbralistist ei eemalda.
"Ebahuvitav" (uninteresting) on tabav. Eelmises loetud tükis läks samasse kilda "igav" (boring) (vt Niemelä-Nyrhinen & Seppänen 2020: 1049). See on vägagi arusaadav taak: see, mida teised inimesed oma sotsiaalmeediakontol postitavad, ei puutu sinusse. See on nagu Jean Piaget' "kollektiivne monoloog" (vt Harris 1996: 168-169) - kõik ajavad üheskoos oma joru. See, et endine klassiõde postitab pilte oma viimase kalapüügi saagist, ei puutu sinusse mitte kuidagi - tema feed on pigem nagu tema isiklik päevik kuiet vestlus kellegi konkreetsega. Võib-olla tuleks seda kontseptualiseerida vestlusena kõigiga, aga see on omaette teema.
Samuti on kiiduväärt Wang jt sõnastus inimese loomuomastest vajadustest - ühiskondlik sidusus ja vastastikkune äratundmine. See on väga kohane uuendus Malinowski võrdlemisi arusaamatule katkendile "inimese ühiskondliku loomuse ühest põhilisest aspektist" (PC 3.1). Malinowski järgi on selleks inimese "teada-tuntud kalduvus ühte koguneda, koos olla, ja üksteise seltskonda nautida" (PC 3.2). Tuleb välja, et me rahuldume ka sellega, kui teised inimesed ei ole meie füüsilises ligiduses, vaid laigivad ja kommenteerivad meie postitusi sotsiaalmeedias - see on vb hädine aseaine, aga kui hädine (kui palju sellest vajaka jääb) ei ole minu teada veel põhjalikult uuritud. (Võib-olla elaksimegi õnnelikult üksinda maaaluses koopas kui teised inimesed meiega sealjuures virtuaalselt suhtleks ja koopas elamist moraalselt õige valikuna takka kiidaks.)
The propitiatory function defuses possible attributions of hostility through silence. Simultaneously, phatic opening phases also serve an exploratory function in the tentative nature of such exchanges. The initiatory function serves to get the interaction under way [and i]n closing sequences [...] may mitigate a possible sense of rejection and help consolidate a relationship [...] (Laver 1975: 47, in (Davies 2016: 296)
Lepitav ja uuriv funktsioon on siin puhtalt tinglikud. Ainult algatamisfunktsioon on konkreetne. Laveri funktsioone armastatakse korrata, aga seni ei ole ma veel näinud ei korralikku analüütilist rakendust ega mõistlikku edasiarendust, mis paneb mind kahtlustama, et Laveri funktsioonid on nagu Austini eristused, mida hea meelega korratakse ja külastatakse, aga millega ei ole eriti midagi pihta hakata.
Phatic communion is, therefore, at least in part about the fulfilment of social rituals and expression of good manners in an age of increasing informality (see for example, Wouters 2011; Stohr 2012). It supports the maintenance of social relationships in culturally appropriate ways, though prescribed interactions (for example, 'how are you today?'), as well as the general tittle-tattle of the everyday, expressive of casual conversations between [|] individuals. As my later discussion will claim, Whilst learning requires a certain level of discipline in thought and communication, the phatic aspects of communication express the necessary manners of effective relationships between peers within a learning community. (Davies 2016: 296-297)
Siin jääb mulje, et ollaks tõsiselt inspireeritud väidetest, et faatiline osadus on perfunctory ('rutiinne, formaalne, hoolimatu, kohusetäiteks tehtud'). St inimesed ütlevad emailis või interneti vahendusel tšättides "Tere" ja "Head aega" mingist aegunud kohusetundest, et selliseid asju lihtsalt tuleb öelda - nii on 'ette nähtud' (prescribed). Kui palju neid asju on tegelikult interneti vahendusel suheldes vaja, või kas "tõhusad" suhtlejad ei jäta neid üldse vahele, on omaette küsimus. Vähemalt kirjanduse-soovitused on huvitavad.
- Wouters, Cas 2011. How civilizing process continued: Towards an informalization of mnaners and a third nature personality. The Sociological Review 59(S1): 140-159. DOI: 10.1111/j.1467-954X.2011.01982.x [Wiley Online Library]
- Stohr, Karen 2012. On manners. New York: Routledge. [lg]
Wang et al. are primarily interested in those 'internet-associated technologies [which are] increasingly used and [...] even created especially for social purposes' (Wang et al. 44). They focus on 'phatic technologies', which they summarize as those whose 'primary purpose or use is to establish, develop and maintain human relationships' (ibid.: 46). These technologies allow users to fulfil 'personal interactive goals' (ibid.: 46) and these goals are 'the social basis of a community' (ibid.: 44). Part of Wang et al.'s argument is that you cannot dissociate the phatic aspects of the technology from the purposes of users and their particular context. (Davies 2016: 297)
Faatilised tehnoloogiad võimaldavad nende kasutajatel teostada isiklikke interaktiivseid eesmärke, mis on kogukonna ühiskondlikuks aluseks. Tehnoloogia faatilisi aspekte ei saa lahutada kasutajate eesmärkidest ja nende konkreetsetest kontekstidest. - Väga üldine, aga enam-vähem arusaadav: faatilised tehnoloogiad on need, mis võimaldavad inimestel üksteisega ühenduses hoida ja oma ühiskondlikke eesmärke täita.
Although online teaching and learning is not a distinctive phatic activity, and the analysis in this paper differs from Wang et al.'s focus, nevertheless teaching and learning usually require some form of relational aspect, and, historically, an aspect of university life has been premised on extended relationships between students, and students and tutors. For example, Garrison et al. (2000) noted the importance of 'social presence' for the development of critical inquiry in computer mediated courses, though as Kreijnsa et al. (2003) discuss there are dangers in assuming that a suitable environment for relationships is sufficient. They argue for a greater consideration of the ways that groups, and learning groups, develop. A detailed analysis is beyond the scope of this paper, but represents a timely reminder that just enhancing the relational aspects of online programmes will not necessarily improve the learning that occurs. (Davies 2016: 297)
Õppimine ja õpetamine hõlmavad mingil määral "faatilist tegevust" (niisama vestlemist, sotsialiseerumist), mida siin nimetatakse "suhteliseks aspektiks" (relational on tüütu termin, mida tõlkida - 'suhtepõhine'?).
Ülikoolielu on ajalooliselt eeldanud ulatuslikemaid õpilaste omavahelisi suhteid ja suhteid õpetajatega. Siin mõeldakse võib-olla seda, et varem elasid üliõpilased rohkem lähestiku koos - kui mitte ühiselamus, siis siiski ülejäänud ühiskonnast mingil määral äralõigatult (varajasemateil ülikoolidel oli palju ühist mungakloostritega) ja õpilaste ning õpetajate suhted, sj majanduslikud, olid varasemalt lähedasemad. Nt üliõpilased maksid loengute eest otse õpetajale omast taskust.
- Garrison, R.; Anderson, T.; Archer, W. 2000. Critical inquiry in a text-based environment: Computer conferencing in higher education. The Internet and Higher Education 2(2-3): 87-105. DOI: 10.1016/S1096-7516(00)00016-6 [ScienceDirect]
- Kreijnsa, Karel; Kirschnerb, Paul A.; Jochems, Wim 2003. Identifying the pitfalls for social interaction in computer-supported collaborative learning environments: a review of the research. Computers in Human Behavior 19: 335-353. DOI: 10.1016/S0747-5632(02)00057-2 [ScienceDirect]
Wang et al. argue that the relational aspects of online communication have not received sufficient attention in shaping our understanding of both the role and the importance of recent technological developments. They identify two aspects. The first is that phatic technologies emerge from an interaction between 'technologies' and users: [...][...] the phatic use of technology is reflexively determined by the relationship between the producers, the users and non-users, and the phatic technology. At the heart of the relationship lies interpretive flexibility. (Wang et al. 2011)(Davies 2016: 297)
Selle lähenemisviisi eripäraks on rõhk sellel, et interetis suhtlemine on saanud oluliseks igapäevaseks, perekonna ja sõpradega, suhtlemise asjaks. Emailide saatmine, failide üleslaadimine, jne olid tööl ja koolis tehtavad asjad, mida nüüd harrastatakse lähedastega. Faatiliste tehnoloogiate lähenemise juures rõhutatakse, kuidas see muutus mõjutab ka tehnoloogia enda arengut. Selle "tõlgendusliku painduvuse" juures mõeldaksegi seda, et tehnoloogiaid, mis ei ole mõeldud ühiskondlikuks suhtlemiseks, võib tahtmise korral selliselt kasutada.
Whilst some, such as twitter and facebook, have relationship development as a primary raison d'etre, others develop phatic aspects in response to user engagement (and the non-engagement of non-users), for example, comments and reviews on ebay and Youtube. Yet other 'blank' spaces such as wikispaces or wordpress have been used to develop online communities. Thus, although we can point to technologies whose purpose is distinctly phatic; we are more frequently identifying the way that technology is being used and adapted to support particular types of relationships. The second is that when referring to technology we are referring both to hardware and software; the physical devices and the platforms which we utilise 'through' those devices. Wang et al.'s development of the importance of the phatic rightly reshapes how we can think about the use of technology. (Davies 2016: 297)
Twitter ja Facebook on mõeldud põhiliselt suhete arendamiseks? Viimati kui näoraamatus käisin feed-i vaatamas, leppisin iseendaga kokku, et scrollin ainult esimese reklaamini ja siis sulgen tääbi. Esimene asi oligi reklaam. Mis Twitteris toimub peale korporatsioonide maskottide vaimukuste ja poliitiliste debattide, ma ei tea, aga "suhete arendamine" küll mitte.
Kui palju 'tühjad' ruumid nagu Wikispaces või Wordpress on tegelikult "kogukondi" moodustanud, ei ole samuti kindel. Stine Lomborg'i (2012) artikkel oli päris huvitav, aga eeldas, et kogukond on see, kui samad kasutajad kirjutavad toetavaid kommentaare üksteise postituste alla. Kas see sama 'kogukond', mida too artikkel kirjeldas, veel 10 aastat hiljem samamoodi tegutseb? Kui jutt käib "arendamisest", siis võiks eeldada, et nüüdseks on see kogukond veel suurem ja mitte välja surnud, nagu blogimine üldiselt.
Võrdluseks võib võtta subredditi r/Eesti, mille kasutajaskond on viimase viie aastaga kasvanud 15,000 kasutaja pealt 65,000 kasutaja peale. Ometi ei ütleks me isegi selle kasvu põhjal, et tegu on kohaga, kus inimesed "arendavad suhteid". See ei tähenda, et asi poleks faatiline, aga "suhete arendamine" on midagi muud kui niisama ajaviiteks naljaheitmine anonüümsete internetikasutajatega, kelle kasutajanimigi ei pruugi meelde jääda, kui nad just midagi kas väga head või väga halba kokku ei kirjuta.
As Wang et al. point out there is at the heart of phatic consideration of MIAT's a trinity of the technology, hardware and software, and the users. It is worth developing this trinity in relation to online learning. In part to counter a view that the software - distinctively phatic communion enhancing platforms - are the most import aspects of this shift towards more sociable technologies. (Davies 2016: 297)
Kui see oleks triaad, siis (1) kasutajad, (2) raudvara, ja (3) tarkvara. Kuidas võivad sotsiaalmeedia platvormid faatilist osadust võimendada? Autor kasutab Malinowski mõistet "faatiline osadus", aga ei näi omavat mingit ettekujutust, mida see tegelikult tähendab. Kui siin oleks "faatiline kommunikatsioon", ei oleks mõni katkend niivõrd absurdne.
As noted in the introduction, in this paper I am focusing on mobile technologies, primarily tablets and the apps that animate them. My argument is that mobile devices offer a different type of relationship with the user than that afforded by 'static' computers, especially through their tactility, portability and transparency. The first two are, I hope, relatively self-explanatory. Steve Jobs as part of the publicity for the release of the iPhone in 2007 pointed out:We are all born with the ultimate pointing device - our fingers - and iPhone uses them to create the most revolutionary user interface since the mouse. (Apple 2007)Tablet computers have increasingly utilised this tactile potential through a range of multi-gesture commands, telemetry functions and easy navigation between different applications/screens. This is supported by the portability of tablets - they are relatively light and well balanced for ease of handling. Along with long battery life, these features make for a mobile device. Ling (2012) argues that '[t]he mobile phone has become important mainly because it facilitates the mundane aspects of our lives [...]' and the same can be said, though perhaps for a more limited number of individuals, of tablet computers. (Davies 2016: 298)
Njaa, 2016. ümbruses oldi veel üsna entusiastlikud tahvelarvutite potentsiaali suhtes. Vaatasin hiljutist statistikat ja üldpilt näib olevat selline, et üha rohkematel inimestel on tahvelarvuti olemas, aga see, kui palju inimesed neid kasutavad, hoopis langeb aeglaselt. Nagu katkendi viimane lause ütleb - tahvelarvutid on väga väikese hulga inimeste jaoks elumuutev seadeldis. See, et need seadmed (nutitelefonid ja tahvelarvutid) on käegakatsutavad ja kaasaskantavad, on tõepoolest iseenesestmõistetav, aga "läbipaistvus" mitte. Need süsteemid on niivõrd suletud, et just täna nägin mingit meemi, mille iva oli selles, et nutitelefoni brauser laadis midagi edukalt alla, aga kuhu? Ei tea. Enamikelele telefonidele ei ole failihaldurit paigaldatud ja isegi siis võib asi olla nigel - just hiljuti lõpetasin ühe pilveteenuse kasutamise, sest sellega ei saa enam ükskõik mis formaadis faile (nt pdf-e) üles laadida, ainult fotosid. See ei ole muidugi see läbipaistvus, mida autor silmas peab.
The issue of transparency is perhaps less clear. In a discussion of the use by the visually impaired person of the use of a 'cane', Hodgkin (1985) distinguishes between the 'proximal' and the 'distal'. In using the 'cane' the interaction between the person and the 'cane' is in the hand; that is where the sensation is. However, as Hodgkin points out if the individual focusses on their hand and the sensation, that is the proximal, they are inhibited from feeling the end of the 'cane', that is the distal. A focus on the proximal undermines the purpose of the 'cane', as the visually impaired person actually seeks to feel the distal. This distinction between a focus on the proximal and the distal is helpful in reflecting on the experience of using tablet computers. We talk of watching TV, of skyping, checking email, etc. all by engaging with a tablet, but what we are aware not of the tablet itself, but what it becomes. The distal is the focus, and design of the tablet enhances its transparency. This reduces the barriers between users, we experience each other more immediately, although still mediated by the technology used. (Davies 2016: 298)
"Läbipaistev" siis selles mõttes, et kui palju me paneme tähele, et me kasutame seadet, või on seade niivõrd mugav, et see, mida me teeme selle vahendusel, hajub taustale ja muutub märkamatuks.
The point here is, firstly that tablet computers offer a different kind of experience, offering the opportunity for frequent use and enabling the easy utilisation of a range of applications. Secondly, I am claiming that such computers emphasise the distal - the focus of the engagement as opposed to the proximal, the tablet itself. In the case of direct engagement with other users this heightens the immediacy of the contact, and the relational aspect of the engagement. (Davies 2016: 298)
Ehk siis, tahvelarvutit on piisavalt lihtne kasutada, et on kerge keskenduda teiste kasutajatega suhtlemisele. Kas tahvelarvutiga konverentsimine "kõrgendab vahetu kontakti" tunnet rohkem kui lauaarvuti või sülearvutiga selle tegemine, ei tea - ise pakuksin, et see vahe on marginaalne.
Briefly, I also want to consider the changing nature of users, often these debates focus on students through Prensky's lens of digital immigrants and natives' or hit critics (see Prensky 2001). Whilst the computer habits of students are relevant, here I want to focus on the changing capability of online tutors. Whereas 15 years ago the majority of tutors involved in online learning were specialists or early adopters (often supported by specialist technical support), the situation has changed with almost all academic staff being involved in some type of online learning (see Davies & Eynon 2013). The facilitators and designers of online learning are progressively drawing not so much on a discourse of specialist online learning, but rather on a discourse and experience of online interaction garnered in their everyday personal and professional life. These include a significant engagement in the kinds of phatic technologies identified by Wang et al. (Davies 2016: 298)
Internetipõhiste õppematerjalide koostamine ei ole enam mingi kõrvaline, eraldiseisev asi, vaid osa iga õppejõu igapäevatööst. Olen näinud, et sellega, kui palju ülikoolis tuleb arvutit kasutada (õppejõuga suhtlemine käib emailitsi või foorumis, lugemismaterjalid tuleb kuskilt alla laadida, jne) võib tõsiseid katsumusi olla neil, kes tulevad nt Waldorf-koolist ja ei seosta õppimist arvuti taga istumisega.
The trinity of hardware-software-user has, I am claiming, shifted and at the heart of this shift is a greater emphasis on social engagement supported by, and influencing, the technology available and its affordances. In considering the implications for online [|] learning, it is not just the software that is critical, but the ways in which users can and do engage in the virtual world. If Thomas (and Wilson) is correct then this online engagement, and the environments within which it occurs, is reflective of the offline world, and the styles of learning and teaching practiced there. (Davies 2016: 298-299)
Autori põhieeldus on seega, et faatiliste tehnoloogiate laialdase kasutuselevõtmisega on muutunud see, kuidas me üleüldiselt tehnoloogiat kasutame. Uus tehnoloogia toetab vahendatud ühiskondlikku läbikäimist ja see omakorda mõjutab võimalusi, mida uued tehnoloogiad pakuvad.
I have briefly outlined that it seems reasonable, in the type of structured higher education under consideration, that relationships are important in supporting learning whether conducted in virtual or physical environments. I take it though that this is ultimately an empirical rather than philosophical matter. To be clear I am not claiming that such relationships are necessary for learning to occur. I can learn from a book or television programme with no relationships with others. I can learn in the context of a group with whom the relationships are largely negative, or learns as an individual in a group context. In many ways this 'individual in the group context' represents my early experiences of online courses. We could run asynchronous discussion groups and students would, if it was a course requirement, complete what was required of them. Rarely did these discussion groups form a conversation about the topic, students rarely did more than the minimum, and there were no indications of engagement between students. This changed markedly with the introduction of fortnightly small group webinars. These synchronous, video and audio engagements improved the quality of the discussion on the discussion board. It is an empirical matter as to the precise contribution of relationships to learning, but as a practitioner I am largely convinced of the value of relationships for improving engagement between students on online courses, as I am of their importance in face-to-face teaching. (Davies 2016: 299)
Ma just mõtlesin, et kuidas meie suhtlemisviiside vastastikmõjud tehnoloogiaga peaks olema uurimise, mitte spekuleerimise, küsimus. Autor on pelgalt veendunud, et "suhetel" on oluline panus õppimisprotsessi. See, et midagi võib õppida ka otseselt vaenulikus keskkonnas, tuletab meelde isa jutustusi sellest, kuidas ta õppis vene keele Vene sõjaväes selgeks. See, et ta kunagi vabatahtlikult vene keelt ei praktiseerinud, kõneleb võib-olla natuke sellise õppimisviisi tagajärgedest.
On tähelepanuväärne, et siinne kirjeldus vastab minu kogemusele pandeemia ajal üle interneti õppimisest - absoluutselt kõige hädavajalikum miinimum kõigilt osapooltelt. Hea on, kui õppejõudu on hädavaevu kuulda läbi sülearvuti integreeritud mikrofoni vahendusel, ja õpilastepoolse kaasarääkimise võib täiesti ära unustada - sellist asja ei eksisteeri.
If relationships are important in online learning there are two types of relationships of concern: peer relations between students and the relationships between the tutors and students. The former including aspects of developing individual students into a learning group, and development of the relational climate for effective collaborative learning and it is on these that I focus. It is, however, tutors who set the context for the relationships and offer mechanisms within the programme by which such relationships can be enhanced. In this section I set out some of the key issue that tutors might want to pursue in terms of developing a more sociable environment for online learning. In doing so I am seeking to defend a decision to consider the phatic aspects of communication in relationship to technobiophilia and the properties of MIATs. Whilst the focus on 'phatic communion' as an aspect of socio-linguistics, and more specifically the rise of applications supporting phatic interaction, is helpful in focussing attention on the relational aspects of online activities, it cannot be separated from the two other elements of the trinity identified; namely the hardware and users utilisation of the available technologies. In our case this includes both students users and tutor users. The discussion sits within a context in which the language of our online environment is articulated in terms of the physical world - both in general (as indicated by Thomas) and in particular in terms of our conceptualisation of online learning spaces. (Davies 2016: 299)
Suhted õpilaste endi vahel ja suhted õppejõuga. "Suhtekliima" on päris kentsakas vaste melu-le ("atmosphere of sociability", PC 7.5), aga iva on arusaadav: kui õpilased tunnevad ennast vabalt ja seltskondlikult, saavad omavahel tuttavaks, võib-olla isegi sõpradeks, saab grupiviisil õppivatest üksikisikutest ("an individual in a group context", ülal) õppimisrühm. "Faatilisus" on mõiste, millega saab osutada õppimistegevuse ühiskondlikest suhetest tulenevatele aspektidele (nagu seltskondlik melu ja grupikuuluvustunne).
Group development theories (for example, Tuckman 1965; Tuckman & Jensen 1977) model a path towards increasing social cohesion, in which individuals identify more closely with a group and show partiality towards other group members. Further they identify conflict as both a distinctive phase of group formation, and also an ongoing issue with which groups need to deal. Just as partiality affirms the group's cohesion, internal [|] conflict erodes it. Two of the uses of phatic communion is that it provides a means of developing and affirming such partiality and of providing the relational contexts within which conflict can be well managed. That is not to say that the phatic aspects of communication will resolve conflict; such conflict may be based on significant, and irreconcilable differences of opinion. Rather than underpinning tittle-tattle and social 'set pieces' offer a context within which conflicts can be dealt with and accommodations reached. (Davies 2016: 299-300)
Malinowkil on midagi sellist juba käsitlenud oma tekstis: "The analysis of this context should give us a glimpse of a group of savages bound by reciprocal ties of interest and ambitions, of emotional appeal and response" (1946[1923]: 310). Oluline märksõna siin esineb ka ühes põhilises allikas, mida ta kasutas: "The degree to which this assimilation of the interests of another person is carried depends, in a general way, on the extent of the intercommunication between the two" (Trotter 1921: 122). Või siis veel eksplitsiitsemalt teiselt põhiallikalt, millele Malinowski toetus: "The we-feeling is not the outcome of mere juxtaposition, but depends on certain favoring circumstances. One is crisis, which sweeps away conventional barriers and gives free play to the social instincts of deeply moved persons. Another is harmony of interests. In the trenches, the exploring party, the strikers' colony, one loses that habit of eyeing the fellow-man as an actual or potential competitor which grows up in a society like ours characterized by pecuniary emulation" (Ross 1920: 106).
St see grupikuuluvuse küsimus, eriti seoses "huvidega", on natuke sügavamalt sisse küpsetatud juba allikatesse, millele Malinowski toetus faatilise osaduse mõistet formuleerides. Selle kõrval on küsimus kuulujuttude rääkimise ja sättefraaside vahetamise seosest grupisiseste konfliktidega väga sekundaarne. Metatasandil on see aga iseenesest hea näide sellest, kuidas faatilise osaduse lihtsustatud tõlgendus kui pelgalt stamplausete vahetamine viib jalgratta-uuesti-leiutamiseni kui soovitakse asjasse natukenegi lähemalt sisse vaadata.
- Tuckman, Bruce W. 1965. Developmental sequence in small groups. Psychological Bulletin 63(6): 384-399. DOI: 10.1037/h0022100 [APA PsycNet]
- Tuckman, Bruce W.; Jensen, M. A. 1977. Stages in small group development revisited. Group and Organisation Studies 2: 419-427. DOI: 10.1177/105960117700200404 [SAGE journals]
So, in the early stages of relationship building, phatic exchanges - the basic, prescripted interactions of everyday life - provide the context for developing connections between individuals. Later, it also provides the medium through which 'in group' identities can be encoded. As Laver points out such phatic aspects of communication are essential parts of the maintenance of relationships and minimisation of unnecessary disagreement. This latter role is of some significance in programmes of study in which academic debate and disagreement is an essential component. There is a delicate line to be walked between reasonable and rigorous debate and unnecessarily offending others. The phatic aspects of communication allow such a balancing act to be achieved by students and by tutors. Online programmes that focus on task completion and asynchronous exchanges tend to leave little space for the phatic aspects of communication between individuals, but, following Karel et al. (2003), simply provide such space is not enough. There need to be regular opportunities for these to be expressed within the everyday activity of the programme and within particular learning tasks (when academic disagreement is more likely to occur). (Davies 2016: 300)
Väga masinlik. Igapäevavestlused on selle autori jaoks ettekirjutatud, ettemääratud - mida tegelik igapäevavestlus sugugi ei pruugi olla. Kuidas see formuleeritud, masinlik, pinnapealine edasi-tagasi sõnavahetus peaks grupi identiteeti kuidagi mõjutama, on raske ette kujutada. Autori ettekujutuses on nende viisakuste põhifunktsioon grupisiseste tülide vältimine, vist. "Karel" on Kreijnsa eesnimi, aga bibliograafias on antud ainult eesnimetähed - sellist viitamisviga näen küll esimest korda elus.
Whilst we ought to seek to reduce unnecessary conflict, we also ought to provide opportunity to support the internal cohesion of the group - the development of partiality towards peers. Kolodny (2010) offers a critique of the development and legitimation of partiality in relationships. As part of his analysis he claims that the character of a particular relationship reflects the character of the episodes of interaction that compose that relationship. As well as the character of the particular episodes he argues that the character of a relationship reflects the diversity of different types of episodes of interaction between the individuals involved, and the frequency of those interactions. So, for example, relationships with close family are often composed of frequent episodes of diverse kinds reflective of the social, normative scripts of family relations. Where episodes diverge from reasonable interpretations of this socially agreed script, these are deemed to be unfortunately, tragic and perhaps deserving of censure. There is, however, an interplay between the socially expected form of particular type of relationships between persons, and the ways in which the individuals involved and the particular experiences they have of interacting with each other, This interpretive flexibility gives a unique 'flavour' to that relationship. It is this distinct flavour that expresses the fact that this is not a relationship in general, but a relationship between particular people. In our example, family relationships share commonalities and yet are each unique. (Davies 2016: 300)
define:partiality - 1. unfair bias in favour of one person or thing; favouritism, 2. a particular liking or fondness for something. Eelistus, (osa)pooliklikkus. - Kui võimaldada grupil toetada sisemise sidususe loomist, siis tähendab see, et grupi liikmed ei ole üksteise suhtes enam erapooletud. Nüüd nad on erapoolikud! Kummaline sõnavalik, aga nähtavasti konkreetse allikaga:
- Kolodny, Niko 2010. Which relationships justify partiality? The case of parent and children. Philosophy & Public Affairs 38(1): 37-75. DOI: 10.1111/j.1088-4963.2009.01173.x [Wiley Online Library]
Kolodny'le omistatud väide, et inimsuhte iseloom peegeldab läbikäimiste iseloomu, millest see suhe koosneb ei ole sugugi revolutsiooniline, vaid klassikaline Laver: "the cumulative consensus about a relationship reached as the result of repeated encounters between the two participants constitutes the essence of that relationship" (Laver 1975: 233).
Üleüldiselt on siin mingi kummaline arusaam ühiskondlikust läbikäimisest, mille järgi isegi perekonnasisene suhtlemine on ettekirjutatud. See on küll mingi 1970ndate värk. Meenub nt "paradigmaatiliste" ja "enigmaatiliste" episoodide eristus (Harré & Secord 1976) - autor eeldab, et isegi perekonnasisest suhtlemist valitsevad paradigmaatilised episoodid. Võib-olla autori oma koduelu oligi range ja reeglipõhine nagu mingis institutsioonis - mul, kes ma olin koduvõtega-kaelas laps (latchkey kid), on seda lihtsalt raske ette kujutada, et koduelu oleks rangelt ette kirjutatud.
In the context of any learning group we seek relationships which reflect the normal expectations of relationships between peers who are learning together as part of a class (or course of study) but also over time the relationships that emerge will be distinctive to this particular learning group. Individuals are not just studying the same subject; these relationships bind the individuals to this group. Such partiality to others allows the kinds of active debate and disagreement essential to academic study as well as grounding an expectation of support during collaborative tasks. Part of this movement results from a negotiation of the 'personal interaction goals' of the individual students (to draw on Wang et al.), on the tutor shaped environment with opportunities for students to express the phatic aspects of communication. There is in principle here no difference to face-to-face teaching [|] and learning, for example, we recognize the need for periods of phatic exchange between students at the beginning and end of lectures, and often during long teaching sessions. (Davies 2016: 300-301)
Normaalsed suhteootused. Asja teeb sisutühjaks Laveri määratluse järgimine - faatiline osadus on nende arvates igasuguse suhtlemissituatsiooni ajateljel algus ja lõpp ning "keskelt" leiab seda ainult juhul kui nt tehakse paus. Selline protseduuriline, puhtalt automaatsetele viisakusväljendutele keskenduv lähenemine eirab "suhtlemise tõsiasja" üleüldiselt (isegi klassikaalsaste vahel, kes omavahel sõnagi ei vaheta, on "nõrgad sidemed", sest nad on samas klassis) ega peenemaid, konkreetsemaid suhete-loomist ja -määratlemist, mis võtab aset ka muidu asjale-keskenduva koolitöö vältel.
Kolodny's two further features are the diversity of the different episodes and their frequency. Which again reflect face-to-face interactions. We recognise the need of a learning group to experience additional time together as part of the induction process and for regular opportunities for learning groups to meet. We are concerned about those who have poor attendance not merely because they are missing teaching, but because they are becoming disengaged from their group. As universities we offer a diverse range of activities for students to interact with each other - increasing the diversity of the nature of different episodes that form peers' relationships with each other. The difficulty has been to develop such opportunities for distance learning students. Wang et al.'s review of phatic technologies gives us a starting point, a range of technologies whose primary purpose is to support and develop relationships. Facebook, Twitter, Instagram and other technologies have already been utilised for online learning. This offers a starting point to review and develop opportunities for increasing the frequency of interaction between students for minimal additional effort for them. Further, this concern with relationships will ensure that virtual learning environments are not chosen with an unnecessarily narrow focus on just supporting tasks, but also take into account the development of relationships between peers. (Davies 2016: 301)
Kool on mõeldud ka sotsialiseerumiseks, areneva isiksuse ühiskondlike oskuste treenimiseks. Poppi pannes ei jää mitte ainult tundides käimata, aga ka klassikaaslastega lävimata. Sagedased puudumised kujunevad klassikaaslastest võõrdumiseks.
Mitmekesiste interaktsioonide osa on iseenesest huvitav - võib-olla oleks pandeemia-aegne ülikoolis-käimine olnud vähem-masendav kui oleks olnud ka virtuaalset sotsialiseerumist. Näiteks mingid seltskonnamängud vms, mida on ju võrdlemisi lihtne korraldada.
Ma kahtlustan, et nüüdisaegne, pandeemiajärgne pilt on uurimistulemustest kirju. Käesolev artikkel näib väga spekulatiivne ja vähese kogemuse põhjal kirjutatud. Nüüdseks on aga enamikel inimestel kogemus olemus, mida pikaaegne veebipõhine töö või õpe endast kujutab.
Within the context of a broader more long term set of relationships within the learning group there are moments of tension. In higher education debate, discussion and disagreement are essential to the learning that is occurring, but also collaborative learning activities generate the possibility of disagreement and conflict. The development of opportunities to express the set pieces of phatic communion, as identified by Laver, is one way to minimise the significance, and negative consequences, of such disagreement and conflict. The good management of inter-student relationships is foregrounded by this discussion on the phatic affordances of MIATs. What might this entail? Most notable is the recognition of mechanisms that not only allow for the fulfillment of tasks, but also other channels for students to engage in the broader tittle-tattle that supports a good mannered discussion and completion of those tasks. Such channels might be through extending the period online, for example, opening up an online weminar 30 min early in order for students to chat before the seminar, or utilising emoticons for students to express their feelings about the interactions, or supporting students to use video group conversations alongside the platforms being used for the collaborative tasks. In doing so students are able to recognise others and be recognised as members of this learning group and draw on the social cohesion they share. (Davies 2016: 301)
Põhiline take-away siin ongi vist see, et suhtluskanalite mitmekesisus on tervitatav, faatilisuse mõiste võimaldab osutada tähelepanu inimsuhetele õppekeskkonnas, ja, et faatilisus mängib mingit (ebamäärast) rolli ühtekuuluvustunde kujunemises ja ülevalhoidmises.
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