Understanding Wenger’s Theory of ‘Communities of Practice’

Understanding Wenger’s Theory of ‘Communities of Practice’

Our first Master’s course – Introduction to Lifelong Learning , provided an overview of the foundations of Lifelong Learning with a concentration on Afrocentrism and race. The class was encouraged to integrate and analyze personal experiences in relation to continuous learning and race in contemporary Canadian society and the lager global community. I was familiar with these fundamental concepts and easily related to the subject matter and classroom discussion.

Lifelong Learning Processes seeks to expand on these fundamental paradigms and social constructs through the exploration of theoretical concepts and processes of learning. The initial seminar introduced the class to Wenger and his theory of learning which asserts that “engagement in social practice is the fundamental process by which we learn and so become who we are or, more succinctly  that, learning is a process of social participation” (Introduction, Wenger). The lecture and subsequent classroom discussion focused on the negotiation of boundaries between communities, the exclusivity of communities of practice, the shared history of learning and the organic nature of communities of practice.

The film Black Candle provided a practical example of a community of practice that the class could relate to. There was a defined community of practice with a shared history and clear boundaries; there were benefits and some identified negatives associated with the membership; and individuals shaped the community of practice through their ongoing participation while being influenced by their experience. As stated in the previous blog posting, the film left a lasting impression on me and truly resonated with me in a very visceral way. However I was unable to make clear connections between the subject matter and Wenger’s concept of communities of practice. In a word – I was overwhelmed.

I began developing a better understanding of Wenger’s theory and became more comfortable about the course material and assignments through some informal conversations with fellow classmates who affirmed some of my frustrations. Reviewing other blog postings has also provided invaluable insight and helped me form connections to my personal perspectives on race, community and individual/collective identity. The postings were interesting and diverse and broadened my understanding about the type of topics that could be discussed on-line.

The assigned readings from Communities of Practice offer a broad conceptual framework of Wenger’s theory and his basic assumptions about learning. He describes individuals as active participants in learning who engage in and, in turn, contribute to these communities of practice. “Collective learning results in practices that reflect both the pursuit of our enterprises and the attendant social relations”(p.45, Wenger). This parallels my understanding of lifelong learning as an experiential process that takes place through formal and informal mechanisms and interactions with others where individuals are both teachers and learners. Wenger clearly describes his theory through the Vignettes - ‘Welcome to Claims Processing’ and ‘C,F,and  J Thing’. In a conversation with a fellow student we discussed making personal linkages to the readings. For example, the African Nova Scotian community was largely marginalized in the public school system until the mid-twentieth century. Consequently, learning was obtained largely through informal means. Wenger would assert that African Nova Scotians comprised a unique community of practice that developed practices, a collective identity, norms, beliefs and learning tools to confront the effects of segregation and create alternative learning opportunities.  This community of practice interacted with others( legal system, government - education system, etc.) which ultimately resulted in integration. In thinking about a community of practice in this regard, in addition to the vignettes and its ideological underpinnings, it was much easier to understand Wenger’s thinking.

I like Wenger’s theory of communities of practice because of its fluid nature. We are all members of various communities with shared histories and clearly demarcated boundaries. As members of these communities we interact with others and through our interactions alter these collectives. We also enter, participate and leave communities as we move through life. According to Wenger, “participation refers to local events of engagement in certain activities with certain people but to a more encompassing process of being active participants in the practices of social communities and constructing identities in relation to these communities”. (p. 4, Wenger). Through these interactions  – we learn and develop meaning of our lives.

The Black Candle: Kwanzaa and the Seven Principles o Nguzo Saba

The film The Black Candle highlighted Kwanzaa as an African American inspired celebration of ‘Blackness’ and Afrikan culture. Mr. Asante created a thought-provoking and uplifting documentary that chronicles the historical context and development of the global celebration. However, more importantly, the production provided insight into the valuable and transferable principles of Nguzo Saba and their relevant applications for Afrikans and all peoples in contemporary society. I consider this work a valuable tool for discussing current issues facing the Afrikan community and all marginalized groups through its novel use of history, commentary, spoken word and positive images and in my humble opinion, engaging works like this should be part of the high school curriculum. The subsequent classroom discussion regarding the film was also very lively and generated valuable cultural links to continuous learning and individual/communal identity. I found it interesting to listen to other student’s positive and negative perspectives on the holiday and the ensuing debate about its general practicality and relevance. It was obvious that some individuals embraced the unique celebration of family, community and culture while others viewed it as a meaningless social and cultural construct.

Growing up in a small African Nova Scotian community outside of Metro, Kwanzaa was never part of the holidays. In fact, I was first introduced to Kwanzaa as a university student at Dalhousie University through a collective of students committed to cultural awareness, community development and social justice. However, I did not fully grasp its purpose, relevance and potential value for Afrikan peoples until almost a decade later when I was re-acquainted with it as a Regional Educator for the Black Educators Association and was involved in creating several communal Kwanzaa celebrations in Truro. Unfortunately, the activities were always singular and sporadic events that were never well-attended or recognized regardless of the efforts to get the community involved. Still, I have observed a general reverence for the values of Nguzo Saba within the conscious African Nova Scotian community regardless of whether individuals adopt the formal post-Christmas celebration.

According to Maulana Karenga, “There is no way to understand and appreciate the meaning and message of Kwanzaa without understanding and appreciating its profound and pervasive concern for values”( http://www.officialkwanzaawebsite.org/index.shtml  ). The Nguzo Saba provide the fundamental underpinnings of Kwanzaa but are broader concepts that are relevant to all peoples. The film describes how the principles can be actualized and integrated into our daily lives and the collective struggle against oppression. I have known what the principles represent for some time. However, the way that they were presented in the documentary resonated with me in a very personal way. I now have them posted on a bulletin board in my office and try to refer to them daily. These principles can be widely utilized as a valuable organizational/communal checklist, as a personal affirmation or as general guideline for community development. They highlight the ‘collectiveness’ of community and are ideals that Afrikans and all peoples should attempt to  embody in their everyday lives. They are intrinsically critical of the hegemonic beliefs of the dominant culture and seek to empower and refocus individuals within a unique and marginalized community of practice. They can help us define who we are as a community.

The principles of Nguzo Saba are also in-line with our developing understanding of lifelong learning obtained through the classroom discussion, course assignments and required readings. All of the underlying values can be applied to continuous learning and I would suggest that both our formal and informal modes of education would look very different if they reflected these ideals. How we teach, what we teach and the goals of learning would all be radically altered. Every learner would become the central, active participant in their own learning; they would determine the pace and direction of learning and they would engage in genuine socio-economic and political discourse. Consider the values and belief systems we would cultivate and the type of society we would create for ourselves...

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