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Teacher Learning in a Community of Practice: A Case Study of ...

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3.3.2.4 <strong>Learn<strong>in</strong>g</strong><br />

<strong>Practice</strong> has to be understood <strong>in</strong> its 'temporal' dimension (Wenger 1998). Some<br />

communities <strong>of</strong>practice could exist over many years while others could be short-lived<br />

but are "<strong>in</strong>tense enough to generate <strong>in</strong>digenous practice and transform the identities <strong>of</strong><br />

those <strong>in</strong>volved" (ibid.:86). Such communities arise <strong>in</strong> the face <strong>of</strong>crises where people<br />

come together to deal with a situation. The development <strong>of</strong>practice entails a matter <strong>of</strong><br />

susta<strong>in</strong><strong>in</strong>g enough mutual engagement to share some significant learn<strong>in</strong>g.<br />

"(C)ommunities <strong>of</strong>practice can (therefore) be thought <strong>of</strong>as shared histories <strong>of</strong>learn<strong>in</strong>g"<br />

(ibid.). <strong>Practice</strong>s evolve as shared histories <strong>of</strong>learn<strong>in</strong>g, an ongo<strong>in</strong>g process <strong>of</strong><br />

participation and reification <strong>in</strong>tertw<strong>in</strong>ed over time. Forms <strong>of</strong>participation and reification<br />

cont<strong>in</strong>ually converge and diverge. They come <strong>in</strong>to contact and affect each other <strong>in</strong><br />

moments <strong>of</strong>negotiation <strong>of</strong>mean<strong>in</strong>g.<br />

Participants, <strong>in</strong> the process <strong>of</strong>susta<strong>in</strong><strong>in</strong>g a practice, become <strong>in</strong>vested <strong>in</strong> what they do as<br />

well as <strong>in</strong> each other and their shared history. Their identities become "anchored <strong>in</strong> each<br />

other" (Wenger 1998:89) and what they do together. While a participant may not f<strong>in</strong>d it<br />

easy to become a radically new person <strong>in</strong> a community <strong>of</strong>practice, it is also not easy for a<br />

participant to transform herselfwithout the support <strong>of</strong> the community.<br />

Because a community <strong>of</strong>practice is a system <strong>of</strong><strong>in</strong>terrelated forms <strong>of</strong>participation,<br />

discont<strong>in</strong>uities are not an uncommon phenomenon. When newcomers jo<strong>in</strong> a community<br />

<strong>of</strong>practice, discont<strong>in</strong>uities may spread through many levels and relations shift <strong>in</strong> a<br />

'cascad<strong>in</strong>g process'. "Relative new-corners become relative old-timers" (Wenger<br />

1998:94). New identities are forged from new perspectives hav<strong>in</strong>g either an unsettl<strong>in</strong>g or<br />

an encourag<strong>in</strong>g effect on participants. This process could reveal progress, which may<br />

have rema<strong>in</strong>ed, previously unnoticed. Participants (old-timers) suddenly see all that they<br />

have learned because they are now <strong>in</strong> a position to help other participants (new-corners).<br />

These shifts also create new demands as participants (old-timers) are suddenly be<strong>in</strong>g<br />

looked up to and are expected to know more than they are sure they do.<br />

92

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