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

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eflect<strong>in</strong>g. The ability <strong>of</strong> a community <strong>of</strong>practice to be reflective will <strong>in</strong>fluence the k<strong>in</strong>d<br />

<strong>of</strong>learn<strong>in</strong>g that the community will engage <strong>in</strong>. In pursu<strong>in</strong>g our different enterprises, our<br />

practice will always <strong>in</strong>volve"... the same k<strong>in</strong>d <strong>of</strong> embodied, delicate, active, social,<br />

negotiated, complex process <strong>of</strong>participation" (ibid.:49).<br />

3.3.2.2 <strong>Practice</strong> as Mean<strong>in</strong>g<br />

, <strong>Practice</strong> is a process by which we can experience the world and our engagement with it as<br />

mean<strong>in</strong>gful. It is about mean<strong>in</strong>g as an experience <strong>of</strong>daily life. Mean<strong>in</strong>g is located <strong>in</strong> a<br />

process called the negotiation <strong>of</strong>mean<strong>in</strong>g. Our engagement <strong>in</strong> practice may have<br />

patterns, but it is the production <strong>of</strong>patterns anew that gives rise to an experience <strong>of</strong><br />

mean<strong>in</strong>g (Wenger 1998). Human engagement <strong>in</strong> the world is first and foremost a process<br />

<strong>of</strong>negotiat<strong>in</strong>g mean<strong>in</strong>g. The negotiation <strong>of</strong>mean<strong>in</strong>g may <strong>in</strong>volve language but is not<br />

limited to it. Negotiation entails a cont<strong>in</strong>uous <strong>in</strong>teraction, <strong>of</strong>gradual achievement, and <strong>of</strong><br />

give and take. "The negotiation <strong>of</strong>mean<strong>in</strong>g is a productive process, but negotiat<strong>in</strong>g<br />

mean<strong>in</strong>g is not construct<strong>in</strong>g it from scratch" (ibid.:54). Mean<strong>in</strong>g is a product <strong>of</strong>its<br />

negotiation and therefore exists <strong>in</strong> the process <strong>of</strong>negotiation.<br />

The negotiation <strong>of</strong>mean<strong>in</strong>g <strong>in</strong>volves the <strong>in</strong>teraction <strong>of</strong>two constituent processes, which<br />

Wenger refers to as participation and reification. Participation and reification form a<br />

duality that is fundamental to the human experience and thus to the nature <strong>of</strong>practice<br />

(Wenger 1998:52). Participation and reification refer to a duality that is fundamental to<br />

the negotiation <strong>of</strong>mean<strong>in</strong>g. Participation refers to a complex process <strong>of</strong>do<strong>in</strong>g, talk<strong>in</strong>g,<br />

th<strong>in</strong>k<strong>in</strong>g, feel<strong>in</strong>g and belong<strong>in</strong>g. It <strong>in</strong>volves our whole person, <strong>in</strong>clud<strong>in</strong>g our bodies,<br />

m<strong>in</strong>ds, emotions and social relations. Participation is characterized by the possibility <strong>of</strong><br />

mutual recognition, our mutual ability to negotiate mean<strong>in</strong>g. It is a source <strong>of</strong>identity. By<br />

recognis<strong>in</strong>g the mutuality <strong>of</strong> our participation, we become a part <strong>of</strong> each other.<br />

Participation <strong>in</strong>volves all k<strong>in</strong>ds <strong>of</strong>relationships such as conflictual and harmonious<br />

relationships. Participation <strong>in</strong> social communities shapes our experience and it also<br />

shapes those communities. It is more than just direct engagement <strong>in</strong> specific activities<br />

with specific people. It is a part <strong>of</strong>our identity that <strong>in</strong>fluences the negotiation <strong>of</strong>mean<strong>in</strong>g<br />

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