Relationship community and identity

relationship community and identity

participants. Keywords: Cyberculture, online, the Internet, community, identity. Two important factors stressed in the definition of “community” are relationships. Aaron acknowledges that “a community or potential community is a we judge people by appearances and form relationships with others. Integration Stage - When the relationship has it's own identity. Bonding Stage - When the partners publicly announce their relationship. Catfish.

Learning and recreational communities are often of this type.

A Model of Identity and Community

If the overlap is mainly common capacities, it will emerge as a Community of Practice. Co-workers, collaborators and alumni are often of this type. If the overlap is mainly common intent, it will emerge as a Movement. Project teams, ecovillages and activist groups are often of this type. If the overlap is mainly common identity, it will emerge as a Tribe.

You cannot create community, all you can do is try to create or influence conditions in such a way that the community self-creates self-forms, self-organizes and self-manages in a healthier, more self-sustainable and resilient way. Much of the work of the Transition Network, and the sister Resilience Circles network, is about doing just that.

relationship community and identity

If the chemistry is bad, or their values irreconcilable, a group of people will act dysfunctionally no matter how theoretically well-suited they might appear to the person trying to get them into community together.

But even then, if they show up and get confronted by some badly-behaved person you hoped would not show up, your work could be for nothing and the community could quickly self-destruct. Once the community has initially self-selected, the best way you can intervene to make it more effective and connected is through facilitation of their collective processes. Facilitation includes helping communities reach consensus, resolve conflicts, identify shared visions and values, build affinity and capacity, create a shared, safe space for collaboration and decision-making, and achieve their intentions.

How language shapes the way we think - Lera Boroditsky

Here inside and outside the person individual, psychology are opposites and learning is conceived of as the movement of something from the Other on the outside interpsychological plane to the Self on the inside intrapsychological plane, community and culture.

In it, the community and its culture are more or less stable features of societal life and the changes individuals undergo are theorized in terms of legitimate peripheral participation that takes them from newcomer to old-timer status and core participation 6.

In the following, I take head on the fundamental contradiction articulated in Situated Learning: Despite its good intentions, there are many other passages in Situated Learning that foster readings that militate against an appropriate understanding and theory of community and, correlatively, of identity, person, and Self.

Accordingly, difference and heterogeneity, because they constitute the heart of entities and persons, are the norm rather than something defined in terms of deviation from, and therefore less than, sameness: This ontological starting point allows me to frame identity in terms of hybridity and heterogeneity as positive concepts for theorizing the experiences of learning science and mathematics in and out-of-schools.

Relationships, Community, and Identity in the New Virtual So by Jaymes Garland on Prezi

This approach also allows me to overcome three disadvantages associated with other theories: A different approach might be to equate the process of equating something with something else as identity, which thereby becomes a process 22An ontology of difference presupposes entities to be non-self-identical with themselves, inherently in flux between past achievements and future-not-yet.

Locating cognition in the body comes with the potential danger of overly psychologizing mathematics an essentially constructivist position by failing to pay heed to constitutive relations that bind individual and collective. As I am pondering attendant theoretical issues, I come to think of repetition and difference in mathematical practices in a new way, especially as these pertain to the questions of community and identity.

Here, I use one particular sorting task from the curricular unit as a concrete situation as a basis for my discussion of attendant issues. In other words, by producing the categorization of all mystery objects, the children reproduce geometry as a field and their actions can be recognized within the general semantic and practical fields characterized by the adjective geometrical.

relationship community and identity

That is, if we consider children and community as hybrids of the immediate past and the from emergence resulting future-not-yet, then there is no contradiction between the novel production that each act constitutes and the reproduction of culture: That is, in acting, children change and they do so independently of the question of whether they had placed their object within an existing [non-] empty collection in a legitimate way 8. They change, and with it changes their collectivity, in and through the act of placing the object wherever this may be, because their acts and associated results give rise to new transactional possibilities that subsequently are realized within the collective.

To start the task, the teacher has pulled an object, has placed it on a colored sheet, and thereby has begun a first group. At the end of the lesson, all 22 students have placed their objects.

relationship community and identity

But in every single case, students do not initially articulate a rationale for the placement grouping of their object.

In the end, the children-in, through, and mediated by transactions with the teachers-produce a classification consistent with geometrical properties as these have emerged in the history of geometry.

A Model of Identity and Community - Resilience

That is, as an outcome of their situated work and mediated by the teacher, the children collectively reproduced geometry as a science. As a result of the teacher contributions, the sorting session comes to be orchestrated, the teachers being in the conductor position, stating, restating, and reiterating instructions and rules. But this is the orchestration of a partially improvised session, because only the teacher knows the score and the children attempt to play such that it comes to be consistent with the score that they do not know at the time.

If the teacher does not restate and reiterate a rule or instruction, the ongoing or immediately past act of classification and predication can be seen and heard as consistent with the from the children hidden, yet to-be-discovered rules and instructions.

It is seen and heard as a successful action so that now the rules and instructions are descriptions of what has happened. After the fact, the rules and instructions may be said to have led to the successful classificatory act. We can therefore understand the teacher as the additional node in Figure 1b, which, in its interaction with all the nodes, radically changes the collective as a whole, constituting a force that pulls the system community toward a desired endpoint of the trajectory standard geometry as reference point for the community.


But we still need to think the children as individual actors so that the lesson could have turned out otherwise as well e. The children, as members to the organized arrangements of this mathematics classroom are deciding, recognizing, and making evident the rational, coherent, chosen, planful, effective, methodical, and knowledgeable character of their inquiries as sorting, classifying, providing reasons, and so on.

What is at issue for me in the present case is the role of identity and community with respect to geometry-in-the-making rather than to its ready-made counterpart that appears in books because across time, geometry, as an ideal object, can exist only in and through a second layer, the sensually embodied practices that localize and temporalize e.

Theorizing community-in-the-making means that we have to include the future-not-yet, that which can unpredictably emerge from the current conditions as the ground and material.

If we do not do so, no community of geometry would have come off the ground of the utterly non-geometrical thinking that existed prior to its emergence prior to Euclid and other early geometers. More so, at the very moment the first geometrical theorems emerge, they are intelligible generally, which means, they have had to realize possibilities that already pre-existed.

On the one hand, there is the particular classroom where participants have something in common Lat. On the other hand, there are and have been people doing similar kinds of things in the past and present, sorting geometrically, so that these students and their teacher have something in common with a community of geometers.

The production and reproduction of geometry occurs with respect to the latter, whereas the former is more of a collection of individual brought together for administrative purposes.

Standard geometry emerges although no action has to be identical to any other action produced.

relationship community and identity

It is in its contingent production that geometry as objective science can be reproduced across generations, thereby producing and reproducing a geometry community broadly conceived, one that includes society as a whole. Geometry emerges because it is part of the collectively societally possible way of acting in the present-day culture In fact, community thereby always comes to be other than itself, in continual suspension of being what it is and what it is not yet.

Community-in-the-making includes the possibilities of a future-not-yet, where I do not mean possibility in a metaphysical Kantian sense as logical possibility, derivable and foreseeable from current knowledge, but in a phenomenological sense, that which is phenomenally possible in excess over the calculable and explainable in terms of causes and present conditions.

Readers will be familiar with phenomena denoted by the concept of emergence: If the children could have completed the sorting task without intervention based on what they knew and could deduce from this knowledge, they at least some of them likely would have done so consistent with classical geometry. The production and reproduction of society therefore also is at the heart of geometrical practice, including all those parts that currently are not recognized as constitutive of geometry.

As members of society, children appropriate-and already have appropriated and available-many of the resources that are presupposed and required for doing geometry, which in fact constitute the very grounds and conditions for acting geometrically. Thus, these children competently classify objects-though often according to color and size, which is against the rule of the language game they are to learn in this lesson. In the former case, the teacher is responsible for the reproduction of culture from year to year, whereas in the latter case, there is a memory in the structure of the community itself.

Such structural memory has been observed in the one-room school and village of Moussac Poitou, France community that Roth and Lee describe, which has reproduced itself and changed over a year period with little direct teaching Collot, Because each year the three or four oldest students after the equivalent of grade 6 left and about the same number of kindergarten-aged students joined, there existed a collective history and memory of established, but ever-changing practices in which newcomers to the school participated and which they contributed to transforming.

This was so even after he left and the school and village continued to produce and reproduce themselves with the new teacher of the school.

As soon as the students move on to work with a new teacher, the community has disappeared, and with it any collective memory that might be used as resource for reproducing and further changing both community and its practices. Middle and high school teachers know from their experience that the sense of community also is disrupted when students change subject matter [and teacher], which always is associated with changes in the structure of events.

Thus, central to persistence of geometry is the necessity of a structural nature that makes possible the everlasting mobility of a continual expansion in a horizon of geometric futures Husserl, The community of geometers is not reproduced by means of handing down and appropriating of certain practices, but a continual synthesis in which the totality of prior achievements constitute the premise for future reproduction and development.

However, this totality of some future state could not have been evident at its beginning. Even though geometry has been invented and practiced by individuals it nevertheless has a dimension that from the very first moment on has been independent of the subject i.

This is characteristic of any scientific culture. But it tends not to be characteristic of school classrooms, which generally lack future effects after having been disassembled at the end of the year to be reconfigured anew in the subsequent school year.

A Moment in the Sorting Task, Individually 35In the context of the global development, in fact constituting it in and through their actions, students not only change what they do how they sort, how they articulate their rationales but in the process exhibit and change who they are, that is, part of their mathematics geometry -related identities.