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[Xmca-l] Re: English version of Cultural Model

This may add absolutely nothing to this discussion, so I will keep it short:

One might have thought that the French of the court and the church during the centuries-long Norman occupation of England beginning with the Norman conquest in 1066 would have resulted in French as the national language. Yet the Elizabethan miracle, Shakespeare and all, was an English one. Today English is as much the lingua franca of the world as Latin was of Europe back when. How did this happen? AAEV has had a tremendous impact on world English through popular music. Who could have known this would be a major outcome of slavery?

What is taken as the ideal over the long haul of history, how do we predict that? In the meantime, what should schools be doing if not getting youth ready for the future? But how can we possibly do this if we don’t leafve a space for spontaneous in conceptual development? Potential. Creativity.


> On Jul 8, 2015, at 10:56 AM, mike cole <mcole@ucsd.edu> wrote:
> I have no idea where you get your reading of LSV and creativity, Greg. I am
> not sure who the person with the correct interpretation of Vygotsky is, so
> can't help there.With respect to his ideas on creativity many
> knowledgeable folk are "present" on xmca and can perhaps help.
> I think I might be able to  provide an answer that accords with my
> understanding to the question you pose. Your question :
> *Can we imagine the "new" coming from within a community (of novices!)
> rather than from without? *
> We do not have to imagine this happening in so far as as direct observation
> is infused with imagining. We can rely upon empirical data. In  *Cultural
> Psychology *and elsewhere I have turned to the work of Rose and Felton
> (1955) on creation and diffusion of culture in small groups, work which has
> been extended in Schaller and Crandall (2004). Very bare bones but it seems
> to be an illustration of the "new" coming from within a community of
> novices. I have taken these bare bones and added to them Gary Allen Fine's
> description of the formation of idioculture and applied that idea to
> watching the genesis of a new 5thDimension from rumors
> of one that existed once somewhere by people in a new her and now. Seems
> like I see a thread of joint mediated action-in-activity running from its
> bare bones to to its live performance.
> Also seems like a way to approach the study of language emergence
> Nicaraguan sign, a contested history.
> mike
> PS-- Rose and Felton attached. Do not know if a pdf of the book exists.
> someoneone calling our "wildfire is down" and
> On Wed, Jul 8, 2015 at 8:47 AM, Greg Thompson <greg.a.thompson@gmail.com>
> wrote:
>> ​A colleague was just telling me of Michel-Rolph Trouillot's book on the
>> Haitian Revolution, *Silencing the Past: Power and the Production of
>> History*. One of the things that he mentioned was that Trouillot points to
>> the general non-recognizability of what happened in Haiti - here was the
>> first black republic and the first central American nation to declare
>> independence from colonialism and yet almost no one had written about it.
>> In the historical consciousness (of North Americans), it was as if it never
>> happened - an "unthinkable history". At the time of its happening, it was
>> truly unthinkable - notions of liberty among a Black populace was an
>> impossible thing for white Europeans to imagine.
>> And yet, it happened.
>> In connection with questions about "the end in the beginning" and the
>> (seeming?) necessity of the expert-novice relationship, I wonder if this
>> might be a blind spot for Vygotsky-ian theorizing vis a vis creativity,
>> innovation, and the "new"?
>> With respect to Haiti, it seems like something new is coming into being. So
>> then, how do we imagine this new-ness of being? The default Vygotsky-ian
>> approach seems to be that the new development comes from the
>> already-fully-formed. In the case of Haiti, this could lead down the
>> unfortunate path of seeing the Haitian situation (the new) as being
>> dependent upon the European colonizers (the fully-formed). This seems to
>> me, in a sense, to return us to the view that there was "nothing new" in
>> the Haitian revolution.
>> This is a potential blind spot that I was pointing to with Packer's piece
>> as well as in the case of Nicaraguan sign language. Can we imagine the
>> "new" coming from within a community (of novices!) rather than from
>> without?
>> I'd welcome corrections here to my thinking about Vygotsky, CHAT, and/or
>> Haiti. Please.
>> -greg
>> ​
>> On Sat, Jul 4, 2015 at 8:05 AM, Dr. Paul C. Mocombe <
>> pmocombe@mocombeian.com
>>> wrote:
>>> Dr. Madhere  has provided the English version of the kreyol charts I sent
>>> in a previous email.  I am waiting for the paper.
>>> Sent on a Sprint Samsung Galaxy Note® II
>>> <div>-------- Original message --------</div><div>From: "Madhere, Serge"
>>> <smadhere@Howard.edu> </div><div>Date:07/04/2015  9:36 AM  (GMT-05:00)
>>> </div><div>To: pmocombe@mocombeian.com </div><div>Subject: English
>>> version of Cultural Model </div><div>
>>> </div>Mr Mocombe,
>>> As you requested, please find attached the English version of the slides
>>> from my model on culture and education.
>>> Serge Madhere PhD
>> --
>> Gregory A. Thompson, Ph.D.
>> Assistant Professor
>> Department of Anthropology
>> 880 Spencer W. Kimball Tower
>> Brigham Young University
>> Provo, UT 84602
>> http://byu.academia.edu/GregoryThompson
> -- 
> All there is to thinking is seeing something noticeable which makes
> you see something you weren't noticing which makes you see something
> that isn't even visible. N. McLean, *A River Runs Through it*
> <rose.felton.pdf>