Diversity, identity and belonging in e-learning communities: some theories and paradoxes Teaching in Higher Education

It is often assumed that online collaborative learning is inclusive of diversity. In this exploratory paper I challenge this notion by developing a theory which proposes that inclusion occurs through congruence between learners’ social identities and the identities implicitly supported through the interactions in a particular community. To build identity congruence, e-learning communities need spaces for both commonality and diversity and I present three paradoxes which underlie the aims of online learners and teachers to embrace diversity online. I illustrate these with some examples from online learning and teaching. The ability to ‘listen’ to each other online offers a way forward and the paper ends with some future possibilities about how we can ensure that e-learning communities benefit from diversity

Pynchon’s Against the Day: Bilocation, Duplication, and Differential Repetition

In Against the Day, Pynchon is obsessed with twoness, double worlds, as well as dual realities, and like Deleuze’s concept of repetition, these duplications and twinships are not merely repetition of the same, rather they allow for creativity, reinvention, and becoming. Pynchon’s duplication of fictional and spectral characters intends to critique the notion of identity as does Deleuzian concept of repetition. Not attached to the representational concept of identity as the recurrence of the same, Pynchon’s duplications decenter the transcendental concept in favor of a perpetual becoming and reproduces difference and singularity. Like Deleuze, Pynchon eschews an identity that is always guaranteed, and shows that the repetition of an object or a subject is not the recurrence of the original self-identical object or person. Moreover, Iceland spar, the mystifying calcite, with its doubling effect provides the reader with a view of a world beyond the ordinary, actual world, which is quite similar to what Pynchon’s novel does per se

Social and Political Dimensions of Identity

We study the interior regularity of solutions to the Dirichlet problem Lu = g in Omega, u = 0 in R-nOmega, for anisotropic operators of fractional type Lu(x) = integral(+infinity)(0) dp integral(Sn-1) da(w) 2u(x) - u(x + rho w) - u(x - rho w)/rho(1+2s). Here, a is any measure on Sn-1 (a prototype example for L is given by the sum of one-dimensional fractional Laplacians in fixed, given directions). When a is an element of C-infinity(Sn-1) and g is c(infinity)(Omega), solutions are known to be C-infinity inside Omega (but not up to the boundary). However, when a is a general measure, or even when a is L-infinity(s(n-1)), solutions are only known to be C-3s inside Omega. We prove here that, for general measures a, solutions are C1+3s-epsilon inside Omega for all epsilon > 0 whenever Omega is convex. When a is an element of L-infinity(Sn-1), we show that the same holds in all C-1,C-1 domains. In particular, solutions always possess a classical first derivative. The assumptions on the domain are sharp, since if the domain is not convex and the measure a is singular, we construct an explicit counterexample for which u is not C3s+epsilon for any epsilon > 0 - even if g and Omega are C-infinity

Representation of Non-Religious and Atheistic Identities in a Highly Religious Society - Croatian Case

Since the beginning of the nineties and the collapse of communism, non-religiosity and atheism in Croatia became socially non-desirable and non-conformist positions. In sociological terms, however, these phenomena have been largely overlooked, since scholars have focused mainly on trends in religiosity and public role of religion. The aim of this paper is to get the first scientific insight into the representation of individual non-religious and atheistic identities among the members of the organizations that gather non-religious people and atheists. The paper seeks to answer specific research questions: How are non-religious and atheistic identities presented at the level of everyday life in Croatian society? Do non-religious people and atheists perceive stigma? Which management techniques (if any) are employed in this process? The paper is based on data collected from semi-structured interviews with 22 people. The findings indicate that the interviewed members of non-religious and atheistic organizations perceive their position as stigmatized and that they use various management techniques (passing, covering, selective and voluntarily disclosure) in order to navigate through their day-to-day life. The feeling of stigmatization and discrimination arises from the ubiquity of religion in the public space and from the politicization of issues of (non-)religiosity. Furthermore, interviewees tend to disregard and mitigate occasional situations in which the examples of discriminatory behavior are more pronounced

ORLAN Revisited: Disembodied Virtual Hybrid Beauty

I argued in 2000 that the French artist ORLAN may have moved away from her Reincarnation performances toward her Self-Hybridizations because she thought that in the latter she would be more transparently obvious in meaning and less frequently misunderstood. I may have overstated the ability of audiences to comprehend, however. In this essay I argue that the virtual beauty that ORLAN unfolds in her ongoing series Self-Hybridizations is not a real or actual beauty but rather a fake beauty, causally disembodied, based on the effects she intends to create from an imaginative use of combined hybrid imagery. Subverting the familiar philosophical notions of aesthetic distance and aesthetic appreciation, hers is not a monstrous beauty (as some feminist art theorists contend) but rather a fake beauty that still has aesthetic features worth assessing. I suggest the possibility of generational differences in understandings of the term 'feminist', i.e., shifts in meaning from early feminist theory of the 1970s to ever-evolving, twenty-first century notions of the term, all of which add to the confusion. As I negotiate this terrain, I hope to steer both critics and viewers more directly to the words of the artist herself, "I have tried to make my Self-Hybridations as 'human' as possible, like mutant beings, but I still did not think that the confusion could be possible.

Transfer of Personality to Synthetic Human ("mind uploading") and the Social Construction of Identity

Humans have long wondered whether they can survive the death of their physical bodies. Some people now look to technology as a means by which this might occur, using terms such 'whole brain emulation', 'mind uploading', and 'substrate independent minds' to describe a set of hypothetical procedures for transferring or emulating the functioning of a human mind on a synthetic substrate. There has been much debate about the philosophical implications of such procedures for personal survival. Most participants to that debate assume that the continuation of identity is an objective fact that can be revealed by scientific enquiry or rational debate. We bring into this debate a perspective that has so far been neglected: that personal identities are in large part social constructs. Consequently, to enable a particular identity to survive the transference process, it is not sufficient to settle age-old philosophical questions about the nature of identity. It is also necessary to maintain certain networks of interaction between the synthetic person and its social environment, and sustain a collective belief in the persistence of identity. We defend this position by using the example of the Dalai Lama in Tibetan Buddhist tradition and identify technological procedures that could increase the credibility of personal continuity between biological and artificial substrates