Who am I?
Who are you?
Simple questions, yet where does one begin unravelling the complexity of being a “someone”?
It was over the summer, that issues of identity came again to linger on my mind. When I first visited Laos years ago, there was hardly a mobile phone in sight; to access the internet you needed to find an obscure, dark internet cafe, where you then struggled with connectivity. Today, that world has changed dramatically, like so many other places around the world. Today, one may find wi-fi in practically almost all public cafes and restaurants; everywhere you turn your gaze to, there will be someone taking a selfie, checking their photogenic image and uploading it to a social network; when silvery, Mekong evenings spread across the jungle skies, there will be throngs walking, jogging, running along the bank, with their smart phones, some in Adidas track-suits, most with ear-plugs and an eye on their mobile screen. You could be almost anywhere else in the world – if not for the natural surroundings.
If asked who am I, I sometimes grin and say “I’m a cyborg. Whatever else?” Others’ reactions are usually quite interesting; often their associations are with dark, menacing Sci-Fi films, where cyborgs are threatening beings, their powers far beyond mere humans. There is a lurking fear, a lurking mis-trust of cyborgs. Being a cyborg, simply put, is not desirable.
Those jogging on the bank of the Mekong with their smart phones held dearly and tightly in their hands and those who possibly are reading this blog entry, are equally as much of a contemporary cyborg as I am. There are different interpretations of being a cyborg, e.g. those who wear technology for enhanced digital experiences, those who participate in digital worlds, forming an identity within simulations, and those, like myself, who are equally comfortable in and out of digital worlds. As Turkle (2012) explains, “We are all cyborgs now”, in regard to how we “wander in and out of the physical real”. This element of being a cyborg has another characteristic as well, for one is in the digital world and somewhere else simultaneously. In other words, as cyborgs, we not only wander in and out of digital dimensions, but even when connecting with others, when digitally communicating with others, we are inhabiting two worlds at the same time.
Technologies and identity are complex issues. As someone who has had an interest in the digital since the internet became publicly available, it comes as no wonder that “who I am” will necessarily include the digital mix of who I am. In other words, I am my “life mix” (Turkle, 2012), moving quietly between worlds, between connections, between digital devices.
There are times when both my real and virtual self need breathing space as well – for instance, there may be times I don’t participate as much on one social network but with time, will return to it. There are times when I feel the need to disconnect, feel the need to think and dream without the ongoing connection which I do have in my life. This is not a rejection of my digital, cyborg self; merely a pause and one that I must ensure by silencing all my mobile digital gadgets. My “life mix” is both asynchronous and synchronous. Time to disconnect, briefly, becomes a necessity. “Hanging up”, being “off the grid” is also necessary downtime for cyborgs.
A word of caution though: one may choose, re-invent or play with identity. This is not my case. Perhaps because it is not my case, I am equally at ease with my “life mix”. Within my mix I am often a learner and educator, (though definitely, not only – e.g. I watch movies, connect with friends and family at non-professional levels, listen to music and so on). In these complex times of deep changes, I seek answers, I ask questions. I participate in online communities with others who likewise share the same concerns and questions. These communities range from social networks such as Twitter and G+, to VLEs where I learn and share with other members.
Which brings me to learning – once again. Leppisaari and Lee (2010) highlight how images are an integral part of constructing knowledge. By taking up visuals of footwear (Leppisaari and Lofroth 2013), one can visual one’s identity and role within multicultural learning.
From cyborg, from wandering in out of digital and analogue worlds, my footwear reflects the type of learning I engage in . Sandals – open, strappy, comfortable in twilight zones of being a cyborg. Sandals are ideal for treading lightly in a hyperlinked world.
Sandals are also practical for informal learning – which is how I would say most of my learning is today. I learn with and through my social networks, reading open access journals, reading articles online, participating in MOOCs, taking open online courses, and daily, with my PLN, sharing and taking part in on-going conversations. I attend webinars and belong to professional networks, where conferences are sometimes held online. Both these last two examples offer me the possibility of learning and participating in contexts which otherwise I could not attend. And I learn as I always have, even before the internet, i.e.. by learning from other fields of knowledge. Hence it is no surprise that I am a supporter of cross (or multi) disciplinary learning.
At times, I also take part in more formal learning, i.e. a structured course, where, ideally I will submit assignments on time. Hence, a pair of red shoes dangling, expressing on the one hand, a certain degree of formal artifact and on the other, the eternal quest of balancing time.
As a learner and educator I have lived and worked in different countries with distinct cultures. Though fascinating as it may sound, living and working in different cultures may be walzing through a mysterious field – one knows the footsteps to the dance but the music is different. Every time one thinks one finally understands the tune and attempts to dance, the steps will be different, for cultures are complex and forever changing. Every culture will have what is easily noticeable and learnable – with so many other steps hidden or disguised and which are essential for its understanding. And yes, there are times when simple sandals are more convenient to live within those settings, leaving light footprints, opening paths of learning for others who, in turn, will create meaningful knowledge and learning for their own cultural contexts.
When Downes (2013) speaks of learning, he mentions how:
“To teach is to model and to demonstrate; to learn is to practice and reflect“.
In a multicultural setting, whether F2F or online (e.g. distance education), this requires sturdy (but comfortable) boots. Not only does one need to be sensitive to the culture, (e.g. in terms of what is or not appropriate) but the modelling has to be meaningful to it as well. Tapping into what may or not be meaningful to learners requires patience, resilience and time. Boots are often necessary for learning.
Much like Dorothy (Wizard of Oz), I dream of the perfect lesson, the perfect learning path where as an educator, it would only take a snappy click of heels for my students to become inspired, creative, and critical thinkers. In my cyborg mind, this is simple, with a myriad of tools and platforms to offer. In my “real”, analogue classrooms, this is much more challenging. At times, simply hard to do. After all, there are days and days – with a mix of 20+ learners in a classroom, there are bound to be days where the flow of learning just isn’t happening as one would wish it to.
Yet, I cling to the notion of a perfect lesson, where tasks are meaningful, motivational and fun for all. There are days when no click of heel is necessary and objectives are accomplished. And there are days when I return to the dream of a perfect lesson.
Today I have chosen 3 variations of footwear that perhaps define my days. When reflecting on the nature of being a cyborg and a multicultural learner/participant, one also needs to add the digital dimension to multicultural learning. On the one hand, there is the culture of digital identity as an integral part of the notion of identity, while on the other hand, there is also a cultural field on online learning/distance education. Both of these, in my eyes, have different features; features which overlap at times, and which add another dimension to multicultural learning. In other words, it is not just the analogue world which has multicultural learning – there is a digital world as well.
When technologies and identities blend, “simple” issues of identity become more complex. In my mind, often richer as well.
How do you perceive yourself as a cyborg?
Leppisaari, I. and Lee, O., 2010, Modelling Digital Natives’ International Collaboration: Finnish-Korean Experiences of Environmental Education
Turkle, S., 2012, Alone Together