The Afrocentric Cohort – A Practical Analysis of Wenger’s Social Learning Theory

As the cohort discussed our individual understandings of Wenger’s concepts from previous lecture and the assigned readings, we challenged, questioned and ultimately furthered our grasp of his theory of social learning. We, in my mind, epitomized one of the fundamental pillars of Wenger’s philosophy that learning takes through a connection of interactions and understandings with others within a continuum of variant communities of practice. The class has created a collective of ever-changing communities of practice that are fostering cooperative learning with common understandings through personal and educative related joint enterprises. However, we also discussed its limitations in relation to the Afrikan/African Nova Scotian reality.

The class acted like a community of practice and in doing so, we gained insight into the negotiation of meaning within a group/community of practice. Prior to attending class on Friday, I believe there was a genuine sense of disconnectedness and confusion with the course material and the required Blog assignments. I experienced frustration with Wenger’s writing style and struggled to make sense of his foreign theoretical ideas of social learning through communities of practice. A number of other class members echoed similar experiences and difficulties through conversations and on-line correspondence. However, as we discussed Wenger and collectively negotiated meanings about its tenets and applications, the group seemed to obtain a much clearer understanding of the general framework and ideology. It also generated interesting discussion about its practical relevance and the parallels/disparities with Afrocentrism.

Individuals asked introspective questions and Professor Plump provided practical examples and interesting discussion points that illuminated the somewhat abstract and novel theory. This created lively debate and collective learning through our participation and personal observations. The small group discussion(or interconnected communities of practice) also created important opportunities to negotiate new meanings about Wenger, power and oppression and to identify its limitations and shortcomings. One particular group member with a firm grasp of Wenger’s concepts acted as a broker of information and helped shape the group discussion and assisted me in developing my personal understanding of the subject matter and, in particular, the dynamic nature of communities of practice. The class also reaffirmed the idea that all participants(leaner and professor, learner and learner, learner and collateral contacts) benefit from learning. Just as the cohort investigates social learning with a specific African-centered focus within the formal processes and confines of our post-secondary education system; Dr. Plumb gains insight from experts in the Afrikan experience and benefits from our perspectives regarding Afrocentrism  and contemporary ‘Black thought’ from a diverse group of individuals.

 I believe most members of the cohort are seeking practical tools to integrate onto our ongoing investigation of Afrocentric theory and continuous learning. Wenger’s theory is lacking in this regard but the class discussion provides a unique opportunity to negotiate new meanings and broaden its potential implications and relevance for the Afrikan community. Unfortunately, this appears to be an unexplored area of investigation and analysis. Additionally, the class is isolated in a host of different ways(racially, physically, socially, etc) and there is little opportunity to  continue the discussion about Wenger’s interesting ideas. We leave class and apart from internal analysis there are virtually no opportunities to revisit this alternate theory or engage in meaningful dialogue. After leaving class on Saturday, I felt I better understood Wenger and could apply a new analysis of human interactions and social learning. However, it quickly loses clarity in my mind as I revert back to what I know - which is more comfortable and familiar. The process of negotiating meaning and reification within defined communities of practice  such as Wenger’s institutional study of claims processing are fostered through regular interactions, experiences, symbols and examples that affirm common agreements and understandings. This is a considerable obstacle to contemporary African Canadians, social groups and movements(especially those for based outside of Halifax City proper) that seek to challenge current systemic issues and continue to pursue inclusion and equality of opportunity. The traditional African Nova Scotian community is changing dramatically and like-minded, progressive communities of practice are limited and disparate and require collective effort and commitment. When I remember my involvement as university student within active social action group, my developing ideas of the world were affirmed through my daily interactions with other students, faculty, community members and family. Cultural politics seemed to permeate everyday conversation in the late 80’s and early 90’s: Hip Hop culture; the Rodney King case and Los Angeles race riots; South Africa and Nelson Mendela’s release from prison; the Central Park Jogger case; and David Duke’s campaign for Governor.