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

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Wenger 1991: 14). <strong>Learn<strong>in</strong>g</strong> is located <strong>in</strong> the process <strong>of</strong>co-participation and not <strong>in</strong> the<br />

heads <strong>of</strong><strong>in</strong>dividuals. It is located <strong>in</strong> <strong>in</strong>creased access <strong>of</strong>learners to participation rather<br />

than <strong>in</strong> the acquisition <strong>of</strong> structure. <strong>Learn<strong>in</strong>g</strong> is regarded as an <strong>in</strong>teractive process with<br />

participation and identity as primary features <strong>of</strong>learn<strong>in</strong>g.<br />

Initially people jo<strong>in</strong> communities and learn at the 'periphery'. As they become more<br />

'competent', they move more towards the 'centre' <strong>of</strong>that particular community. Lave and<br />

Wenger (1991:29) assert:<br />

Learners <strong>in</strong>evitably participate <strong>in</strong> communities <strong>of</strong>practitioners and ... the mastery <strong>of</strong><br />

knowledge and skill requires newcomers to move toward full participation <strong>in</strong> the socio­<br />

cultural practices <strong>of</strong> a community. Legitimate peripheral participation provides a way to<br />

speak about the relations between newcomers and old-timers, and about activities,<br />

identities, artefacts, and communities <strong>of</strong>knowledge and practice. A person's <strong>in</strong>tentions to<br />

learn are engaged and the mean<strong>in</strong>g <strong>of</strong>learn<strong>in</strong>g is configured through the process <strong>of</strong><br />

becom<strong>in</strong>g a full participant <strong>in</strong> a socio-cultural process ... (that) <strong>in</strong>cludes ...(and)<br />

subsumes, the learn<strong>in</strong>g <strong>of</strong> knowledgeable skills.<br />

Their conception <strong>of</strong>identity entails learn<strong>in</strong>g to speak, act and improvise <strong>in</strong> ways that<br />

make sense <strong>in</strong> the community. Increas<strong>in</strong>g participation <strong>in</strong> a community <strong>of</strong>practice<br />

<strong>in</strong>volves the "whole person act<strong>in</strong>g <strong>in</strong> the world" and focuses on ways <strong>in</strong> which learn<strong>in</strong>g is<br />

"an evolv<strong>in</strong>g, cont<strong>in</strong>uously renewed set <strong>of</strong>relations" (ibid.:50). The concept <strong>of</strong>situated<br />

learn<strong>in</strong>g <strong>in</strong>volves people be<strong>in</strong>g full participants <strong>in</strong> the world and <strong>in</strong> generat<strong>in</strong>g mean<strong>in</strong>g<br />

where" ... learn<strong>in</strong>g is not merely a condition for membership, but is itself an evolv<strong>in</strong>g<br />

form <strong>of</strong> membership" (ibid.:53).<br />

<strong>Community</strong> <strong>of</strong>practice is described as:<br />

a set <strong>of</strong>relations among persons, activity, and the world .. , <strong>in</strong> relation with other ...<br />

communities <strong>of</strong>practice ... (hav<strong>in</strong>g) an <strong>in</strong>tr<strong>in</strong>sic condition for the existence <strong>of</strong> knowledge<br />

... because it provides the <strong>in</strong>terpretative support necessary for mak<strong>in</strong>g sense <strong>of</strong>its<br />

heritage (ibid.:98).<br />

75

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