Introduction
A social theory of learning
Wenger describes a typical learning environment as being separated from the rest of our activities ... we arrange classrooms where the students - free from the distractions of their participation in the outside world - can pay attention to a teacher or focus on exercises.
Then to assess learning we use tests with which students struggle in one-on-one combat, where knowledge must be demonstrated out of context, and where collaboration is considered cheating.
By teaching/testing out of context, learning is often seen as boring or irrelevant by the learners and if not cut out for these types of activities, could consider themselves as unable to learn. What if we assumed that learning is as much a part of our human nature as eating or sleeping, that it is both life-sustaining and inevitable. ... And what if ... we assumed that learning is, in its essence, a fundimentally social phenomenon, reflecting our own deeply social nature...
A conceptual perspective:theory and practice
There are many different kinds of learning theory. Each emphasizes different aspects of learning, and each is therefore useful ... To some extent these differences ... reflect
the more fundamental differences in assumptions about the nature of knowledge, knowing and knowers, and consequently about what matters in learning.
My assumptions as to what matters about learning and as to the nature of knowledge, knowing and knowers can be succinctly summarized as follows. I start with four premises.
1) We are social beings. Far from being trivially true, this fact is a central aspect of learning.
2) Knowledge is a matter of competence with respect to valued enterprises - such as singing in tune, discovering scientific facts, fixing machines, writing poetry, being convivial
(being jolly, friendly), growing up as a boy or girl, and so forth.
3) Knowing is a matter of participating in the pursuit of such enterprises, that is, of active engagment in the world.
4) Meaning - our ability to experience the world and our engagement with it as meaningful - is ultimately what learning is to produce.
These components (shown above) include the following.
1) Meaning: a way of talking about our (changing) ability - individually and collectively - to experience our life and the world as meaningful.
2) Practice: a way of talking about the shared historical and social resources, frameworks, and perspectives that can stimulate mutual engagement in action.
3) Community: a way of talking about social configurations in which our enterprises are defined as worth pursuing and our participation is recognizable as competence.
4) Identity: a way of talking about how learning changes who we are and creates personal histories of becoming in the context or our communities.
Clearly, these elements are deeply interconnected and mutually defining. Proposing that you could place and of the peripheral components in the the centre, and it would still make sense.
Communities of practice are everywhere
We all belong to communities of practice. Home, work, school, hobbies, sports, online forums, bands, clubs, lifestyle, outlook etc We can belong to many at any one time, and they can/will change over the course of our lives. Communities of practice are an integral part of our daily lives. They are so informal and so pervasive that they rarely come into explicit focus.
Rethinking learning
placing the focus on participation has broad implications for what it takes to understand and support learning.
• For individuals, it means that learning is an issue of engaging in and contributing to the practices of their communities
•For communities, it means that learning is an issue of refining their practice and ensuring new generation of members
•For organizations, it means that learning is an issue of sustaining the interconnected communities of practice through which an organization knows what it knows and thus becomes effective and valuable as an organization. What the F? - Discuss...
...learning is an integral part of our everyday lives. It is part of our participation in our communities and organizations. The problem is not that we do not know this, but rather that we do not have very systematic ways of talking about this familiar experience and having a systematic vocabulary to talk about it does make a difference. An adequate vocabulary is important because the concepts we use to make sense of the world direct both our perception and our actions.
- We pay attention to what we expect to see, we hear what we can place in our understanding, and we act according to our world views - This statement seem quite poignant to his way of thinking, would be good to discuss further