Models of classroom assessment for course-based research experiences

Course-based research pedagogy involves positioning students as contributors to authentic research projects as part of an engaging educational experience that promotes their learning and persistence in science. To develop a model for assessing and grading students engaged in this type of learning experience, the assessment aims and practices of a community of experienced course-based research instructors were collected and analyzed. This approach defines four aims of course-based research assessment—(1) Assessing Laboratory Work and Scientific Thinking; (2) Evaluating Mastery of Concepts, Quantitative Thinking and Skills; (3) Appraising Forms of Scientific Communication; and (4) Metacognition of Learning—along with a set of practices for each aim. These aims and practices of assessment were then integrated with previously developed models of course-based research instruction to reveal an assessment program in which instructors provide extensive feedback to support productive student engagement in research while grading those aspects of research that are necessary for the student to succeed. Assessment conducted in this way delicately balances the need to facilitate students’ ongoing research with the requirement of a final grade without undercutting the important aims of a CRE education

Locating the Gap between Grace and Terror: Performative Research and Spectral Images of (and on) the Road

Das Aufstellen von Totenschreine an Straßen ist eine global zunehmend verbreitete, aber in den USA schwierige Praxis, die hier trotz Verboten und anderen institutionellen Versuchen der Regulierung fortdauert. Zugleich gibt es eine Vielzahl an unterschiedlichsten Stimmen über die Politik – und die Poetik – solcher Praktiken. In meiner Ethnografie nutze ich die Möglichkeiten eines netzbasierten Mediums wie FQS, um mich mit einer spezifischen Form populärer Diskurse und Praktiken – der "road tour" zu Cyberschreinen – als einem Modell für die Präsentation von Schreinen an Straßen und im Internet zu beschäftigen. Ich verwende hierbei Einsichten und Gedichte aus meinen Feldnotizen und präsentiere im Text auch Landkarten, Fotografien, Links zu Cyberschreinen sowie Transkriptionen und Übersetzungen meiner eigenen, audiografierten Stimme. Dieses visuelle, akustische und imaginative Material eröffnet eine zu traditionellen Repräsentationen alternative Sichtweise von Schreinen, wobei ich mich bemühe, mich ethisch und rücksichtsvoll dem Leiden individueller und kollektiver "Anderer" zu nähern an Orten und in (Zwischen-) Räumen, in denen Leben und Tod, lebendige Erinnerung und selektives Vergessen, Alltagsleben und Ideologie konvergieren und auf einem "Gespräch" mit uns beharren.Marking the site of death on the road with a shrine is an increasingly popular, global practice, one that has become particularly unsettling in the US where they are illegal but the practice continues to proliferate, regardless of institutional attempts to halt or regulate them. Indeed, a polyphony of voices express diverse opinions about the politics—and poetics—of the practice. Utilizing (and querying) the capabilities of a web-based forum such as this one, this performance ethnography takes one particular form of popular discourse and practice—the cybershrine "road tour"—as a model to performatively engage roadside shrines on the road and in cyberspace. In this essay I include flashes of insight and poetic treatments of my field notes, as well as embed into the written text maps, photographs, "hot-links" to cybershrines, and transcriptions and translations of my own tape recorded voice as I document—and struggle to come to terms with—these sites. These visual, aural, and imaginative images offer an alternate point of view to conventional representations of shrines in an attempt to ethically engage the suffering of singular and collective "others" in the places and spaces where life and death, living memory and selective forgetting, and everyday life and ideology converge and insist upon having a conversation with us.Marcar el lugar de la muerte en la carretera a modo de santuario es cada vez más popular. Se trata de una práctica global que se ha convertido en algo particularmente inquietante en Estados Unidos, donde pese a ser ilegal su práctica sigue proliferando sin tener en cuenta los intentos institucionales por detenerlas o regularlas. Ciertamente, son muchas las voces que expresan diversas opiniones acerca de lo político – y poético – de esta práctica. Utilizando (y cuestionando) las posibilidades en un foro como éste en la web, esta etnografía performance adopta una forma particular del discurso y la práctica populares – el cibersantuario "tour de carretera" – como un modelo para engranar performativamente los santuarios en la carretera y en el ciberespacio. En este ensayo incluyo destellos de aportes y tratamientos poéticos procedentes de mis notas de campo, y los inserto en los textos escritos como mapas, fotografías, "links interesantes" de cibersantuarios y transcripciones y traducciones de mi propia voz grabada con los que documento – y trato de involucrarme con – esos lugares. Estas imágenes visuales, acústicas e imaginativas ofrecen un punto de vista alternativo de las representaciones convencionales de los santuarios, en un intento de engranaje ético del sufrimiento particular y colectivo de "los otros" en los lugares y espacios donde convergen e insisten en tener una conversación con nosotros la vida y la muerte, la memoria viva y el olvido selectivo, y la ideología y vida cotidiana

Midiendo la distancia entre la gracia y el terror: Investigación performativa e imágenes espectrales de (y en) la carretera

Das Aufstellen von Totenschreine an Straßen ist eine global zunehmend verbreitete, aber in den USA schwierige Praxis, die hier trotz Verboten und anderen institutionellen Versuchen der Regulierung fortdauert. Zugleich gibt es eine Vielzahl an unterschiedlichsten Stimmen über die Politik – und die Poetik – solcher Praktiken. In meiner Ethnografie nutze ich die Möglichkeiten eines netzbasierten Mediums wie FQS, um mich mit einer spezifischen Form populärer Diskurse und Praktiken – der "road tour" zu Cyberschreinen – als einem Modell für die Präsentation von Schreinen an Straßen und im Internet zu beschäftigen. Ich verwende hierbei Einsichten und Gedichte aus meinen Feldnotizen und präsentiere im Text auch Landkarten, Fotografien, Links zu Cyberschreinen sowie Transkriptionen und Übersetzungen meiner eigenen, audiografierten Stimme. Dieses visuelle, akustische und imaginative Material eröffnet eine zu traditionellen Repräsentationen alternative Sichtweise von Schreinen, wobei ich mich bemühe, mich ethisch und rücksichtsvoll dem Leiden individueller und kollektiver "Anderer" zu nähern an Orten und in (Zwischen-) Räumen, in denen Leben und Tod, lebendige Erinnerung und selektives Vergessen, Alltagsleben und Ideologie konvergieren und auf einem "Gespräch" mit uns beharren. URN: urn:nbn:de:0114-fqs0802526Marking the site of death on the road with a shrine is an increasingly popular, global practice, one that has become particularly unsettling in the US where they are illegal but the practice continues to proliferate, regardless of institutional attempts to halt or regulate them. Indeed, a polyphony of voices express diverse opinions about the politics—and poetics—of the practice. Utilizing (and querying) the capabilities of a web-based forum such as this one, this performance ethnography takes one particular form of popular discourse and practice—the cybershrine "road tour"—as a model to performatively engage roadside shrines on the road and in cyberspace. In this essay I include flashes of insight and poetic treatments of my field notes, as well as embed into the written text maps, photographs, "hot-links" to cybershrines, and transcriptions and translations of my own tape recorded voice as I document—and struggle to come to terms with—these sites. These visual, aural, and imaginative images offer an alternate point of view to conventional representations of shrines in an attempt to ethically engage the suffering of singular and collective "others" in the places and spaces where life and death, living memory and selective forgetting, and everyday life and ideology converge and insist upon having a conversation with us. URN: urn:nbn:de:0114-fqs0802526Marcar el lugar de la muerte en la carretera a modo de santuario es cada vez más popular. Se trata de una práctica global que se ha convertido en algo particularmente inquietante en Estados Unidos, donde pese a ser ilegal su práctica sigue proliferando sin tener en cuenta los intentos institucionales por detenerlas o regularlas. Ciertamente, son muchas las voces que expresan diversas opiniones acerca de lo político – y poético – de esta práctica. Utilizando (y cuestionando) las posibilidades en un foro como éste en la web, esta etnografía performance adopta una forma particular del discurso y la práctica populares – el cibersantuario "tour de carretera" – como un modelo para engranar performativamente los santuarios en la carretera y en el ciberespacio. En este ensayo incluyo destellos de aportes y tratamientos poéticos procedentes de mis notas de campo, y los inserto en los textos escritos como mapas, fotografías, "links interesantes" de cibersantuarios y transcripciones y traducciones de mi propia voz grabada con los que documento – y trato de involucrarme con – esos lugares. Estas imágenes visuales, acústicas e imaginativas ofrecen un punto de vista alternativo de las representaciones convencionales de los santuarios, en un intento de engranaje ético del sufrimiento particular y colectivo de "los otros" en los lugares y espacios donde convergen e insisten en tener una conversación con nosotros la vida y la muerte, la memoria viva y el olvido selectivo, y la ideología y vida cotidiana. URN: urn:nbn:de:0114-fqs080252

Locating the Gap between Grace and Terror: Performative Research and Spectral Images of (and on) the Road

Marking the site of death on the road with a shrine is an increasingly popular, global practice, one that has become particularly unsettling in the US where they are illegal but the practice continues to proliferate, regardless of institutional attempts to halt or regulate them. Indeed, a polyphony of voices express diverse opinions about the politics—and poetics—of the practice. Utilizing (and querying) the capabilities of a web-based forum such as this one, this performance ethnography takes one particular form of popular discourse and practice—the cybershrine "road tour"—as a model to performatively engage roadside shrines on the road and in cyberspace. In this essay I include flashes of insight and poetic treatments of my field notes, as well as embed into the written text maps, photographs, "hot-links" to cybershrines, and transcriptions and translations of my own tape recorded voice as I document—and struggle to come to terms with—these sites. These visual, aural, and imaginative images offer an alternate point of view to conventional representations of shrines in an attempt to ethically engage the suffering of singular and collective "others" in the places and spaces where life and death, living memory and selective forgetting, and everyday life and ideology converge and insist upon having a conversation with us. URN: urn:nbn:de:0114-fqs080252

Service Learning, Intercultural Communication and Advanced Video Praxis: Developing a Sustainable Program of Community Activism with/in a Mexican Migrant Community

Education remains the best hope for addressing the significant social injustices that dominate society. Few educators, however, focus on social justice directly, and even when they do, typically, they make students aware of injustice but they do not teach students how to do something about it.This book introduces a unique form of education—communication activism pedagogy (CAP)—that involves communication educators teaching students how to use their communication knowledge and skills to intervene with community partners to promote social justice. After explains CAP’s foundations (its principles and practices, and how they differ from corporate education, extend critical pedagogy, rely on ethical imperatives, and demand a corresponding social justice activism service-learning approach), the text showcases examples of how communication educators have taught students to intervene to confront social justice issues that include gender inequality and violence, ethnic and racial prejudice and discrimination, corporate environmental colonization, and health disparities and energy issues affecting those who live in poverty. The chapters reveal both the benefits of and challenges involved in this new and important form of pedagogy that moves students from being disconnected citizens to engaged change agents promoting social justice

Collaborative Service Learning: Developing, Documenting, Fostering Interdisciplinary and Intercultural Exchange

Presenters discuss their collaborative service learning project which involved students in an Intercultural Communication and an Advanced Video Production course at Georgia Southern University, and the Southeast Georgia Communities Project (SEGCP), a non-profit organization serving needy community members and seasonal farm worker families in Lyons, Georgia. Students and faculty traveled to SEGCP headquarters and then to a migrant worker camp, participated in a health information visit, and videotaped face-to-face interviews with students, organization members, and seasonal workers. Presenters show the student-produced video and discuss a wide range of products possible from collaborative service learning projects that are useful to the communities being served, to current student portfolios, to future course development, and to faculty as the basis for research projects. Audience members will create a preliminary map of their own possible collaborative project: identify issues/needs/problems of concern, possible project collaborators in their institution, and specific local communities in need