Having moved to an online event, abandoning the Petcha Kutcha session that was to begin day two, there was no reason why we could not continue to gather VLOGs. We are very conscious that networked learning draws mainly from North America, Europe and Australasia. So I was delighted when my tentative email to Jean and Greg in South Africa was met with such enthusiasm. Jean’s article (2020), ‘Living in the age of the embodied screen’, in the Indo-Pacific Journal of Phenomenology (https://doi.org/10.1080/20797222.2021.1876895 ) had drawn Mike’s attention when we were looking for potential contributors, and the insights, building upon Merleau-Ponty, really chimed with the article we’re developing around learners’ experiences of Zoom Breakout Rooms. Indeed, there seem to be many positive points of connection with networked learning and we hope to continue to explore and grow this in future. But perhaps the highlight for me was Jean and Greg’s reply to my hopelessly broad question about learning technology and phenomenology. They recommended not going overboard on covering the canonical phenomenological writers. Spend time getting the hang of the gist/spirit of phenomenology and then getting on with doing phenomenology, which wonderfully encapsulates the main message of the ‘Lleisiau o’r Afon‘ (Voices from the River) series. Thank you so much Jean and Greg!
Looking at it pre-event, we can say that the hanfod.NL initiative has been a success, even though there are many alluring aims still in view, as Nina shared the other day. But today we celebrate a new challenge – being on the brink of oversubscribed for hNL21! The event is a workshop and this means we have to limit numbers to assure quality and feasibility of good facilitation.
Participants’ interests are wonderfully diverse. Some are new to phenomenology, others have taken the course with Cathy in Alberta. Some are young postgrads, others are academics of many years’ good standing. Some can trace a direct link with networked learning research, others are coming more for the methodology refresh with far flung research questions – this can only increase the chances of expanding everyone’s horizons!
A number of participants have so encouraged us with words expressing their delight at finding us, perhaps because they have felt isolated. Mutual encouragement is a big reason of we are here! Someone was moved enough to become our first GoFundMe donor (apart from Felicity and myself!)!
AND our dear friend Stig (University profile page) has provided us with a superb example of ‘insight cultivation’ in a VLOG that touches on Hd’s concept of ‘dwelling’ with reference to networked learning. This is exclusively available to event registrants. The VLOG is entitled, ‘Heidegger, Illich and networks: A short tale of how deictic discourse turned up on my social media.’ You can find out more through Stig’s new book, Philosophers of Technology.
Sadly, we are unable to accept further registrations. We had considered over-offering or operating a waiting list but neither of these appeal at our scale. Nevertheless, our mission is ongoing and if you are interested in collaborating with us at the conference (where we hope to run a symposium and a workshop) and beyond, please do get in touch.
Many seek to investigate experience(s). Experience is one of the keywords that demarcates qualitative from quantitative research. However, if we will attempt to investigate it and represent it for others, we must ask, ‘what is experience’? I fear that many never pause to consider this but ways ought to be found to trouble the surface of our assumptions before we default to techniques and methods, such as slicing and dicing interview transcripts.
Gadamer notes that in the continuity of experience, just as music is more than the notes, but also the motifs which they support, experience as a whole, “…is not an act (a becoming conscious) and a content (that of which one is conscious). It is, rather, indivisible consciousness. Even to say that experience is of something is to make too great a division.” (p226 2013ed)
In the very act of observation, experience is already fractured.