The lie is of course a lie to the extend we see it from outside, from a different value system and value practices, in the case of the speaker, from the value system captured in Pochamama. Thus, this third conflictual element is the most difficult to deal with and recognise in a politically effective way, because in the course of the reproduction of daily life as “homo economicus”, our true “dependence to Pochamama” is structured in such a way that we see only our dependence on money and, therefore, on the social mechanisms that reproduce and accumulate money. Massimo de Angelis report on the Yasuni’s struggle against petroleum extraction in the Ecuadorian Amazon region, based and inspired by their “Mother Earth” related deity Pochamama, clearly discusses the same links we discuss in our section on neotraditional economics, and why these linkages between pre-industrial and post-industrial thinking and practices are important, see here for details.

Course content is similarly fragmented. Traditional courses provide a coherent view of a subject. This cozy comfortable world of outcomes-instruction-assessment alignment exists only in education. 8220;Given that coherence and lucidity are key to understanding our world, how do educators teach in networks? George Siemens describes how networks disrupt traditional teaching : The old model, he writes, “works well when we can centralize both the content (curriculum) and the teacher.

Laurel Papworth is Australia’s leading social media strategist and has been working with online communities, virtual worlds and forums for 20 years. Social Media Courses: Sydney, Brisbane, Hong Kong, Singapore (6) I’ve been asked to speak in Melbourne on April 15th (evening) about the impact of social media, online communities, social networks and call centres. As you probably know, I believe that while marketing and PR want social networks to be about them and their needs, the customer usually has a specific question they want answered, best suited to Customer Service