In an era of knowledge abundance – Part 4

536068094_69f72b259f_mRhizomatic learning is a variation of ‘open networked learning’, I stated in part one of this series of blog posts while looking into what a pedagogy of abundance might look like. At first sight this might not seem the most likely conclusion to make, but to me the design for learning laid out in Dave Cormier’s conception of rhizomatic learning is in alignment with the definition of networked learning:

Networked learning is learning in which information and communications (ICT) is used to promote connections: between one learner and other learners, between learners and tutors, between a learning community and its lear-ning resources. (Goodyear et al 2004, p.2) (Ryberg, Buus and Georgsen 2012:45)

In their focus on communities, networks, participation and participatory culture, collaboration and negotiation of meaning the four examples of rhizomatic learning and networking across the educational system, presented in part two and part three of this series, show that the educational and pedagogical values in rhizomatic learning as a pedagogical approach overlap the educational and pedagogical values in networked learning as a theory and a pedagogy:

…networked learning can be seen to be derived from critical and humanistic traditions (e.g. those of Dewey, 1916; Freire, 1970; Mead, 1934) and that learning is social, takes place in communities and networks, is a shared practice, involves negotiation and requires colla-borative dialogue (Hodgson, McConnell and Dirckinck-Holmfeld, 2012). (Hodgson, De Laat, McConnell and Ryberg 2014:2)

So while seeing the world, including learning and teaching, from a socio-cultural standpoint, networked learning “offers the theory and practice for a pedagogy that is appropriate or suited to live in a digitally and networked world where sharing and collaborative ways of working are the norm rather than the exception”, as it is defined by Vivien Hodgson, David McConnell, and Lone Dirckinck-Holmfeld (Hodgson, McConnell and Dirckinck-Holmfeld 2012:292). Hence, my comment on rhizomatic learning as ‘open networked learning’ seems to be an unnecessary doubling, as openness is to be seen as an inherent and implicit characteristic of networked learning today:

Over the years, interest has widened to include the social aspects of networked learning, with a focus on building and cultivating social networks and seeing technology as a part of the phenomenon rather than as an end in itself. Networked learning focuses therefore on the diversity of social relationships that people develop, the strategies that they use to maintain them and the value that the relationships creates for learning. (De Laat 2012:27)

So let me rephrase my statement: rhizomatic learning is a variation of networked learning, as I see it.

The landscape of networked learning

The landscape of networked learning is formed by shared pedagogical values, although the shared values can lead to a variety of learning designs. Nevertheless, Hodgson, McConnell and Dirckinck-Holmfeld estimate that most networked learning practitioners agree in valuing these aspects of networked learning:

  • Cooperation and collaboration in the learning process.
  • Working in groups and in communities.
  • Discussion and dialogue.
  • Self-determination in the learning process.
  • Difference and its place in a central learning process.
  • Trust and relationships: weak and strong ties.
  • Reflexivity and investment of self in the networked learning processes.
  • The role technology plays in connecting and mediating. (Hodgson, McConnell and Dirckinck-Holmfeld 2012:295)

And they suggest that the practice of networked learning should be seen from a holistic perspective, where each aspect of networked learning has to be present and integrated in the practice and has to contribute to the educational values underpinning networked learning (Hodgson, McDonnell and Dirckinck-Holmfeld 2012:295)

Originating as an approach and a theory interested in understanding the developments in technology to support learning and engrossed in exploring socio-cultural designs of learning, networked learning is linked to the traditions of open education and to radical emancipatory and humanistic educational ideas and approaches such as critical pedagogy and democratic and experiental learning, as referred to in the quote earlier. These educational values of dialogue, independence and interdependence become visible in the six areas of pedagogy that David McConnell has emphasized as areas that need to be addressed when designing for networked learning. And of course, the shared pedagogical values mentioned earlier must be contained in these six areas of pedagogy, too:

1 Openness in the educational process.

Openness leads to meaningful learning and can be facilitated by the development of a learning community, where one works for oneself and for others and where development occurs.

2 Self-determined learning.

Self-determined learners take primarily responsibility for identifying their own learning needs, and help others in determining theirs. In these processes, learners become aware of how they learn, and develop deep approaches to learning.

3 A real purpose in the cooperative process.

Much higher education learning is abstract and often unrelated to real situations, and many students struggle to see the purpose of it. If learners have a real purpose in learning, they engage with the learning process in a qualitatively different way.

4 A supportive learning environment.

A supportive learning environment is one where learners encourage and facilitate each other’s efforts. Being supportive does not, however, mean a lack of intellectual challenge.

5 Collaborative assessment of learning.

Collaborative self-peer-tutor-assessment processes are central to networked learning: they are a corollary of cooperative learning and support the cooperative process.

6 Assessment and evaluation of the ongoing learning process.

Assessing and evaluating the networked learning course is also a cooperative tutor-learner process. Learners must feel that there is a real opportunity to change the design of the course; this can be achieved by the tutor and learners working together in regular group processing. (McConnell 2006)”(McConnell, Hodgson and Dirckinck-Holmfeld 2012:8-9)

Accordingly, in order to sum up, collaborative and cooperative learning, learning through dialogue and group work together with online resources and collaborative knowledge construction is the hearth of the matter in networked learning (McConnell, Hodgson and Dirckinck-Holmfeld 2012:10). With Web 2.0 the participatory aspect of networked learning gives possibilities for focusing on the learner as a node in a network while designing for “the relational interdependencies and connections between learners in their mutual meaning construction.” (Hodgson, McConnell and Dirckinck-Holmfeld 2012:300). This way learning and knowledge construction happens in a dynamic, ongoing process of connecting knowledge and negotiating meaning:

However, the ideas of relations and connections suggest that learning is not confined to the individual mind or the individual learner. Rather, learning and knowledge con-struction is located in the connections and interactions between learners, teachers and resources, and seen as emerging from  critical dialogues and enquiries. As such, networked learning theory seems to encompass an understanding of learning as a social, relational pheno-menon, and a view of knowledge and identity as con-structed through interactions and dialogue. (Ryberg, Buus and Georgsen 2012:45)

This is what Maarten de Laat terms ‘learning as a social network relationship’ (De Laat 2012:27). And rather, this intersection of networks and community leaves space for rhizomatic learning to fit in: the focus on independence and interdependence underlines my view, I think. But there needs to be some kind of balance to see rhizomatic learning as a variation of networked learning: a balance between the messy and sometime chaotic self-directed learning processes where individuals form and determine their own routes and learning through connecting to people and resources, and the open and mutual engagement in a learning community based on participatory culture and knowledge construction. And in Dave Cormier’s case the motto “The community becomes the curriculum” is the expression of this. With Cormier the community is a community of practice (Wenger 1998), as introduced in part two of this series of blog posts, but networked learning does not privilege a particular pedagogical model, so the kind of community that can be applied in networked learning might just as well be:

  • A learning community with a focus on learning together, sharing and developing relationships.
  • Communities of inquiry with a focus on inquiring about issues of common interest.
  • Knowledge communities with a focus on developing knowledge.(Hodgson, McConnell and Dirckinck-Holmfeld 2012:297)

So needless to say, but still, designing for rhizomatic learning must 1) take the structures, principles and attitudes of networks and a community of practice into account, 2) while implementing the six areas of pedagogy in networked learning and creating learning activities that support them, 3) and seeing to that the shared values of networked learning end up being a part of the basis of the rhizomatic learning processes. It almost seems like an act of bricolage itself that must also activate and embody the rhizomatic vision in order to make rhizomatic learning happen:

In the rhizomatic view knowledge can only be negotiated, and the contextual, collaborative learning experience shared by Constructivist and Connectivist pedagogies is a social as well as a personal knowledge-creation process with mutable goals and constantly negotiated premises. (Cormier 2008)

Networking

As a model for the construction of knowledge, rhizomatic processes are based on the interconnectedness of ideas, on the boundless exploration across many domains with many different starting points (Innovating Pedagogy 2012:33) and on serendipity and bricolage. While accepting complexity as a condition, the focus on connectivity and networks is making the rhizomatic learning process multi-nodal, multi-directional and multi-perspective: the rhizome is navigating the complexity as Dave Cormier expresses it in his talk in the video “The rhizomatic lense – seeing learning from the perspective of abundance” (2015). Here Dave Cormier challenges the problem of abundance and points out that:

“…a weird historical process has happened: as we have got a more abundant access to knowledge, we have reduced the complexity of the teaching.” (Cormier 2015)

Rhizomatic learning is working on reinstalling the complex domain in disciplines and subject matters and on being an innovating pedagogy in an era of knowledge abundance. Maarten de Laat has characterized this as “New Learning” in his talk on “Networked Learning in Open Practices” (2015):

maarten-de-laat-networked-learning-in-open-practices-slide1

In the talk De Laat presents the results of research on teachers’ professional deve-lopment that was introduced in his address “Enabling professional development networks: How connected are you?” (2012). The research has been based on a networked learning perspective, and although it focuses on teachers’ professional development, I think quite a few of the insights from the research are relevant and useful to teaching and learning in schools and higher education as well – and especially relevant to understanding rhizomatic learning as a variation of networked learning. De Laat defines networked learning as a perspecitive:

…that aims to understand social learning processes by asking how people develop and maintain a ‘web’ of social relations used for their learning and development (Good-year, Banks, Hodgson & McConnell, 2004; Haythorn-thwaite &  De Laat, 2011; Sleeples & Jones, 2002). (De Laat 2012:26)

De Laat suggests to combine formal and informal learning, and with an emphasis on participation, construction and becoming as metaphors for learning (De Laat 2012:26) he identifies these aspects as important for learning in an informal-formal environment – much in alignment with rhizomatic learning and with Martin Weller’s educational model of abundance introduced in part one of this series on knowledge abundance:

maarten-de-laat-networked-learning-in-open-practices-Slide2.jpg

Maarten de Laat: Networked Learning in Open Practices

Networking and communities are inevitable here, and in an interview with Steve Whee-ler after the talk, Maarten de Laat emphasizes the importance of learning networks to education and learning today:

As De Laat puts it:

“Networks are everything. I don’t think you can do anything on your own anymore, so for me networked learning is about creating a social web around you, if you like, so you have access to people who you can talk to, who you can share issues with, who you can do things together with….In terms of educational future I think it is very important to learn and teach those learning and thinking skills in order to participate in the debate and being able to contribute. So for me networking or communities or any social circulation is a very important part of education.” (Maarten de Laat – Interview with Steve Wheeler EDEN Conference 2015)

Apart from being networked, the skills we need to equip learners with in an age of digital abundance are the skills and the competences that are necessary for learning in the 21st century. De Laat refers to the framework of Partnership for 21st Century Skills which is one of the 15 frameworks analysed when establishing the model of the 21st century learning, I presented in the last blog post. And although social networking and technology are not identical, Web 2.0 and Learning 3.0 has placed social networking online as a part of networked learning. And likewise, De Laat explains in his address:

By social networking we mean the configurations of con-nectivity that exist when people interact with each other by communicating, sharing resources, and working, learning or playing together, supported through face-to-face interaction as well as through the use of information and communication technology (Hay-thornthwaite & De Laat, 2011). Each interaction defines a connection between people, known as a social network tie. These ties vary in strength from weak to strong according to the range and types of activities that people engage in. In other words, networked relationships – ties – connect the dots between otherwise isolated people. (De Laat 2012:23)

Here Maarten de Laat refers to Mark Granovetter’s theory of the strength of weak ties (1973/1983):

“In a favorite article on the strength of weak ties, Granovetter (1973) demonstrated that weak ties are important for gaining access to new knowledge, perspectives and alternative conversations. Strong ties with those who are close to you, on the other hand, are needed to deepen and embed knowledge closely related to day-to-day shared practice, as well as commitment to joint activities.” (De Laat 2012:27)

Communities of practice are often based on strong ties as the process of moving towards full participation usually builds on strong relationships, as I mentioned in part two of this series, but as Maarten de Laat defines it in the interview and Wenger–Trayner has said it: “Rather than contrasting a community here and a network there…it is more useful to think of community and network as two types of structuring processes. Community emphasizes identity and network emphasizes connectivity.” (Wenger 2010:10)

This way networking can be seen as both an important aspect of self-directed learning and of developing communities or communities of practice as places/spaces for practicing self-directed learning: the relationships and resources in a personal learning network (PLN) can be put forward as challenging or confirmatory perspectives in the negotiations of meaning with peers and facilitators/educators in a domain and in the community or the community of practice.

Personal learning networks – on the road to collaboration

In their article “Understanding personal learning networks: Their structure, content and the networking skills needed to optimally use them” (2012) Rajagopal, Brinke, Van Bruggen and Sloep engage in defining networks that support individuals’ learning:

In our understanding, the skills at the centre of network-ing involve an ability to identify and understand other peoples’ work in relation to one’s own, and to assess the value of the connectivity with these others for potential future work. The result of networking is a personal professional network, i.e., an egocentric, personally and intentionally created network of people set up by an individual specifically in the context of her professional activities. This network gathers a heterogeneous circle of people, distributed across different groups and places, and connected to the individual with connections of varying degrees of strengths (Granovetter, 1983; Nardi, et al., 2000). (Rajagopal, Brinke, Van Bruggen and Sloep (2012))

For personal networks, Grabher and Ibert (2008) propo-sed a three-layered approach, consisting of a communa-lity layer (strong ties), a sociality layer (weak ties) and a connectivity layer (very weak ties)…By including weak links in their personal networks, learners can create an envi-ronment for learning (Kester and Sloep, 2009). We be-lieve the intentionality of the professional is the strongest at the sociality layer, as contacts in this layer are the most mobile within someones’s personal network. Depen-ding on the intentions of the professional, these ties have the potential to become stronger connections or develop into even weaker ties. An individual can therefore create and orchestrate ties to effectively support learning needs and potentially use technology to support this network, effectively making it a personal learning network (PLN). (Rajagopal, Brinke, Van Bruggen and Sloep (2012))

And so the focus on social networking seen from an individual’s personal perspective offers bridges to collaboration and participation in communities and communities of practice:

“Both strong and weak connections contribute to the individuals’s learning: strong ties allow for active collaboration on knowledge creation, whereas weak ties are sources for new information, knowledge and ideas (Bell, 2010; Gargiulo and Benassi, 2000; Jones, 2008; Jones, et al., 2008; Ryberg and Larsen, 2008; Wenger, 1998).” (Rajagopal, Brinke, Van Bruggen and Sloep (2012))

A personal learning network requires, as mentioned, all three types of ties: strong, weak, and very weak, and while both Rajagopal, Brinke, Van Bruggen and Sloep and Maarten de Laat focus on the importance of weak and strong ties for learning, I think the very weak ties are equally important to rhizomatic learning as they might lead to serendipity and growing networks in a ‘nomadic’ fashion. And this is a real potential for new learning, too.

According to Rajagopal, Brinke, Van Bruggen and Sloep the following factors influence the choises taken in each of the three stages of building, maintaining and activating personal learning networks:

  • Communality
  • Organisation of the contact
  • Network of a contact
  • Reputation
  • Benevolence
  • Like-mindedness
  • Real potential for collaboration
  • Real potential for learning
  • Trends in work environment.

Rajagopal, Brinke, Van Bruggen and Sloep conclude, that ”…networking for networked learning is not only a skill to be developed, but also an attitude towards learning to be cultivated…networking revolves around a complex ability of (i) recognizing and identifying the other’s qualities; and, of (ii) making (valuable) associations of these qualities with the learner’s own qualities that could take place when interacting with a contact or even in the contact’s absence. Learners have different levels of proficiency in this skill, but can also differ in the actual application of the skill, due to the attitude with which they approach learning.”  (Rajagopal, Brinke, Van Bruggen and Sloep (2012))

Networking is crucial to Rajagopal, Brinke, Van Bruggen and Sloep not only as a key skill for individual learners but also as a starting point for learning to learn and for future collaboration. This is also what Maarten de Laat hints at in the interview with Steve Wheeler quoted earlier. I would add, that this is the basics learners need to know about networks and networking, so that they can understand and practice the skills, the strategies and the attitudes required “to adopt a networking style” for their learning as De Laat calls it (De Laat 2012:29), and so that they are able to participate, collaborate, reflect and construct new knowledge – eventually through serendipity, rhizomatic structures and bricolage.

In his talk De Laat mentions the close relationship between networked learning and open practices, while he presents his model of education as “New Learning”. As mentioned earlier it is a model that resembles Martin Weller’s educational models of scarcity and abundance described in part one of this series. But De Laat’s  model of “New Learning” is also a model that includes perspectives and understandings from the theory of communities of practice and maybe from rhizomatic learning, as I see it. I think learners need to know these educational models and their implications on teaching and learning as part of the basics of networks and networking, too, and Maarten de Laat has summed it all up in these slides:

maarten-de-laat-networked-learning-in-open-practices-Slide3.jpg

maarten-de-laat-networked-learning-in-open-practices-Slide4.jpg

Maarten de Laat: Networked Learning in Open Practices 

But how to get started?

Being a student entering a domain, a discipline or a subject matter, one of the first nodes in the network could be the educator opening up his/her professional network for students to connect to online. In many ways there is nothing new in educators introducing their students to resources, interesting people, stakeholders and different positions in a field, but the accessibility, the spreadability, the searchability and the ease and speed with which connections can be made is new and made possible by social media and participatory environments. Starting this way, the students get to know experts, members of communities, resources, ideas and links while they are getting a grip of networks and networking in the domain or the discipline, and they can begin exploring and networking across domains and disciplines from a diversity of starting points. As in rhizomatic learning. And as Dave Cormier exemplifies in his article “Rhizomatic Education: Community as Curriculum” (2008). And eventually, the student turns into a learner who discovers that there are different kinds of problems and knowledge in education, and that they call for different types of networks to make collaboration emerge in a productive fashion. This must also be practiced and taught as part of digital literacies and networked literacies in the domain or discipline along with foundational knowledge, meta knowledge and humanistic knowledge due to the model of 21st learning presented in the last blog post.

And so, once again I have met the challenge of Martin Weller and have tried to look into to what extend rhizomatic learning can be regarded as a pedagogy of abundance, as Weller suggested in his article “A pedagogy of abundance” (2011):

“Exploring pedagogies of abundance will be essential for educators to meet the challenge and equip their learners with the skills they need in an age of digital abundance.” (Weller 2011:233)

But what then, when Martin Weller also mentions these two characteristics of the fundamental change in education, he is mapping in his educational model of abundance:

  • A change to a more participatory, socially constructed view of knowledge is needed to suit a demand-pull model of education.
  • New technologies are the basis in realizing this new conception of knowledge as networked and socially constructed. (Weller 2011:228)

Well, then there are still issues to return to and to explore while asking: where do different types of network fit in in a pedagogy of abundance, and – apart from what has already been said  – how does rhizomatic learning realize this new conception of knowledge as networked and socially constructed? And is rhizomatic learning really a version of networked learning, as I have been claiming until now?

This blogpost has been edited on 14. June 2016 in order to make the distinction between ‘community’ and ‘community of practice’ clearer in three passages and in order to make my exploratory approach more visible in another two passages.

Further reading:

Dave Cormier (2015): The rhizomatic lense – seeing learning from the perspective of abundance. IATED talks

Cormier, Dave (2008): Rhizomatic Education: Community as Curriculum, Dave’s Educational Blog

De Laat, Maarten (2012): Enabling professional development networks: How connected are you?, Open Universiteit, The Netherlands

Granovetter, Mark (1983): The strength of weak ties: A network theory revisited, Sociological Theory, volume 1, pp. 201-233

Granovetter, Mark (1973): The strength of weak ties, American Journal of Sociology, pp. 1360-1380

Hodgson, Vivien, De Laat, Maarten, McConnell, David, and Ryberg, Thomas (2014): Researching Design, Experience and Practice of Networked Learning: An Overview. In V. Hodgson et al. (eds.), The Design, Experience and Practice of Networked Learning, pp. 1-26, Springer New York

Hodgson, Vivien, McConnell, David, and Dirckinck-Holmfeld, Lone (2012): The Theory, Practice and Pedagogy of Networked Learning. In L. Dirckinck-Holmfeld et al. (eds.), Exploring the Theory, Pedagogy and Practice of Networked Learning, pp. 291-305, Springer New York

McConnell, David, Hodgson, Vivien, and Dirckinck-Holmfeld, Lone (2012): Networked Learning: A Brief History and New Trends. In L. Dirckinck-Holmfeld et al. (eds.), Exploring the Theory, Pedagogy and Practice of Networked Learning, pp. 3-24, Springer New York

Networks are Everything – Maarten de Laat – Interview with Steve Wheeler #EDEN15, EDEN Conference 2015

Rajagopal, Kamakshi, Brinke, Desirée Joosten-ten, Van Bruggen, Jan, and Sloep, Peter B. (2012): Understanding personal learning networks: Their structure, content and networking skills needed to optimally use them, First Monday, Volume 17, Number 1-2 January 2012

Ryberg, Thomas, Buus, Lillian, and Georgsen, Marianne (2012): Differences in Understandings of Networked Learning Theory: Connectivity or Collaboration? In L. Dirckinck-Holmfeld et al. (eds.), Exploring the Theory, Pedagogy and Practice of Networked Learning, pp. 43-58, Springer New York

Sharples, M., McAndrew, P., Weller, M., Ferguson, R., FitzGerald, E., Hirst, T., Mor, Y., Gaved, M. and Whitelock, D. (2012): Innovating Pedagogy 2012: Open University Innovation Report 1, The Open University

Weller, Martin (2011): A pedagogy of abundance, revista española de pedagogia año LXIX, no 249, mayo-agosto, 223-236

Wenger, Etienne (2010): Communities of practice and social learning systems: the career of a concept. In Social learning systems and communities of practice, pp. 179-198, Springer London

Wenger, Etienne (1998): Communities of Practice. Learning, Meaning, and Identity, Cambridge University Press

Photo by Kris A on Flickr – CC-BY-NC-ND  Some rights reserved

Networks are Everything – Maarten de Laat Interview by Steve Wheeler #EDEN15 on YouTube – CC-BY-NC-SA

Elna Mortensen

 

In an era of knowledge abundance – Part 4

In an era of knowledge abundance – Part 2

6130319471_25e42ebc0a_q“What does a pedagogy of abundance look like?”, I asked in part one of this little series of blog posts following in the footsteps of Martin Weller’s article “A pedagogy of abundance” (2011). I suggested that rhizomatic learning might be such a pedagogy of abundance, a pedagogy based on a multiplicity of theories of learning: social constructivism, connectivism, and communities of practice that are combined into a situative and social learning approach.  ‘Community’ and ‘networks’ are equally important to Dave Cormier’s conception of rhizomatic learning, and this is my continuing investigation of how rhizomatic learning can be evaluated as a pedagogy of abundance. Rhizomatic learning fits into an era of knowledge abundance: a world of complexity where knowledge is emergent, contingent and contextual, and a world where a move from Web 2.0 to Web 3.0 has its focus on connecting knowledge.

As mentioned, the idea of a community of practice plays a central part in Dave Cormier’s understanding of rhizomatic learning, and he has stated the social aspect of rhizomatic learning this way:

In the rhizomatic view knowledge can only be negotiated, and the contextual, collaborative learning experience shared by Constructivist and Connectivist pedagogies is a social as well as a personal knowledge-creation process with mutable goals and constantly negotiated premises. (Cormier 2008)

Cormier has more recently collected a series of texts on rhizomatic learning in a work-in-progress, the e-book “Making the community the curriculum” (2016). In the introduction of his book, Cormier has embedded “A talk on Rhizomatic Learning for ETMOOC” (2013), a video where he points to the important place communities of practice has in his thinking.

While a rhizomatic environment could seem to be a totally wild, self-directed and experimenting network-thing going all in for chance, heterogeneous perspectives, evolving knowledge and cultivating multi-diversity, Cormier lays bare in the video, that in fact there is a ‘framework’ to engage within while connecting, communicating, collaborating, cooperating, sharing and reflecting throughout the whole learning process.  And that framework is a community of practice. So even if rhizomatic learning isn’t normative as a learning approach but is defined as non-linear and non-hierarchial with no exact starting point or end due to the rhizome as a metaphor for the learning process, the community of practice is a form and a framework to understand rhizomatic learning as social learning within. In the video Cormier says:

The hope with rhizomatic learning is to take some of the great creative output that comes from communities of practice and apply them to a structured classroom…How do I take these things and apply? First rule of community learning is to give up control… (Cormier 2013)

And although all my sympathy toward rhizomatic learning, this is where I can’t help asking: wouldn’t a community of practice need some kind of balance between structure and chaos? And my answer would be, that understanding what a community of practice is, could help explicating how and why a community of practice gives direction to the learning processes taking place while engaging in finding, investigating, contributing, negotiating, collaborating, reflecting and producing knowledge.

Communities of practice

Etienne Wenger’s (now Wenger-Trayner) theory of communities of practice is a social learning theory. The concept of community of practice was initially coined by Jean Lave and Etienne Wenger-Trayner in their work on situative learning (Lave and Wenger 1991) where they defined learning  as a process of social participation:

…learning does not rest with the individual but is a social process that is situated in a cultural and historical con-text. (Farnsworth, Kleanthous & Wenger-Trayner 2016:2)

As an approach to knowing and learning Wenger-Trayners theory of communities of practice from 1998 set off from the initial work with Jean Lave, investigating and defining how communities of practice are formed and developed:

Communities of practice are groups of people who share a concern or a passion for something they do and learn how to do it better as they interact regularly. (Wenger 2013)

In other words, to constitute a community of practice it requires a shared domain of interest, a community concerned about connecting and building relationships so that participants can learn from each other, a shared repertoire of practice and someone to take leadership in shaping a social learning space and seeing  to that resources are available (Wenger 2010:12). So learning happens through participation and negotiating relevant competences and meaning in the community with a core of people initiating the process and keeping it going. And moving from legitimate peripheral participation to full participation happens while you engage in the community of practice so you can get access to the knowledge of the community and take part in negotiating which knowledge is relevant and can count as knowledge in the context of that specific community of practice. In other words: moving towards full membership of a community of practice involves connecting and building competences so that the necessary cultural knowledge and experience is available to be able to participate in the ongoing negotiation of competence, knowledge and meaning.  In a recent interview Wenger-Trayner comments on the concept of community of practice this way:

“The notion of community of practice does not primarily refer to a ‘group’ of people per se . Rather it refers to a social process of negotiating competence in a domain over time. That this process ends up structuring social relationships among people involved in various ways is a secondary phenomenon. And this structuring process entails a specific type of relationship. For instance, there is a distinction between a community of practice and a team.” (Farnsworth, Kleanthous & Wenger-Trayner 2016:5)

In the interview Wenger-Trayner also states:

The theory is an attempt to place the negotiation of meaning at the core of human learning, as opposed to merely the acquisition of information and skills. And for human beings, a central drive for the negotiation of meaning is the process of becoming a certain person in a social context – or more usually a multiplicity of social contexts. That’s where the concept of identity comes in. And because this is a learning theory, identity is theorized with specific reference to changing ways of participating in a practice. (Farnsworth, Kleanthous & Wenger-Trayner 2016:7)

So learning is connecting and belonging – just as much as it is learning by doing and participating – and just as much as it is becoming through interacting and constructing identity – and likewise just as much as it is experiencing through interpreting and negotiating meaning. And these aspects of learning are all elements integrated in Wenger-Trayner’s social learning theory: learning as community, learning as identity, learning as meaning, and learning as practice.

communities-of-practice-and-professional-development-of-teaching-in-he

Enhancement Themes: Developing communities of practice

In the perspective of the digital era, the concept of community of practice has been challenged by the concept of network, and in a 2010-article, “Communities of practice and social learning systems: the career of a concept”, Wenger-Trayner has his conception of communities of practice up for evaluation (which I have written about earlier on this blog). Here Wenger-Trayner explores the uses of the concept of communities of practice, and among the perspectives that make him evaluate the concept is the critique, “…that there is too much emphasis on community for an adequate account of learning in a web-enabled globalizing world.” (Wenger 2010:10). Wenger comments the critique by saying:

“Again there is an important insight to this critique. Some of us have probably overemphasized community in our attempt to account for the directionality of learning. But it is a mistake, I believe, to think of communities and networks as distinct structures. I am often asked what the difference is between a community and a network. Rather than contrasting a community here and a network there, I think it is more useful to think of community and network as two types of structuring processes. Community emphasizes identity and network emphasizes connectivity. The two usually co-exist. Certainly communities of practice are networks in the sense that they involve connections among members; but there is also identification with a domain and commitment to a learning partnership, which are not necessarily present in a network.” (Wenger 2010:10)

“More generally, I find it more productive to think of community and network as combined in the same social structures – but with more or less salience. So the question is not whether a given group is a network or a community, but how the two aspects coexist as structuring processes. This is not only a richer way to think about social structures, it also has useful practical implications. Network and community processes have complementary strengths and weaknesses; they are two avenues for enhancing the learning capability of a group. If a community becomes too much of a community, too strongly identified with itself, prone to groupthink, closed or inbred, then fostering connectivity to generate some networking energy is a good way to shake it up and open its boundaries. There is something random and unpredictable about the dynamics of networking processes, which is a good counterpart to community.”(Wenger 2010:10)

This way new knowledge and content of a subject matter or a discipline could be the result of challenging the regimes of competence in a community of practice through negotiations of knowledge, competences, identity and meaning:

“Note that what is included in a curriculum is usually called knowledge, but knowledge is not a technical term in the theory. We talk about practices, regimes of competence and knowledgeability, but we refrain from defining knowledge. Whose practice and competence gets to be viewed as ‘knowledge’ is a complex historically, social and political process that it is not in the scope of the theory to define, at least in its current state.” (Farnsworth, Kleanthous & Wenger-Trayner  2016:7)

It is in this space, opening up between existing knowledge on the one hand and developing practices and competences on the other hand, I see rhizomatic learning taking place, and to me it fits very well with Dave Cormier’s idea of what education is for: “We need to make students responsible for their own learning and the learning of others”, as he puts it in the video “A talk on Rhizomatic Learning for ETMOOC”. So when dealing with education the rhizomatic way, students have to develop an understanding of the learning process they are going through while they are going through it. As Cormier highlights it in the video:

  • Students have to understand what they are looking for when joining the course.
  • Students have to take it upon themselves to engage and to continue to grow.
  • Students have to choose and to make a syllabus for themselves through connecting, responding and collaborating.
  • Students have to understand what it is to learn and what it is to know in a subject matter or a discipline and to be able to make decisions about how to create their own learning within that process. (Cormier 2013)

The open syllabus is, as far as I can see, what Wenger-Trayner calls ‘a living curriculum’. It frames the relevant knowledge and competences that emerge in the intersection between community and network and it is the result of the interaction with the regimes of competence and knowledge while developing new knowledge. The learning processes Dave Cormier describes – from students are entering a course and engaging with foundational knowledge through to a level where they have acquired the meta knowledge and the humanistic knowledge that is necessary to handle and engage in an era of knowledge abundance – are parallel to the learning processes participants have to go through while building identity in a community of practice. It takes a journey through three modes of engaging with the world – imagination, alignment and engagement – to know what you are looking for and to keep you going (Farnsworth, Kleanthous & Wenger-Trayner  2016:12). That is for example the imagination of becoming an online learner or educator, the alignment of what you need to go through to reach your goals and finally the engagement in the practices and the regimes of knowledge needed in the domain. As mentioned earlier, participation doesn’t just mean being active, it is also about being part of a shared practice and a culture. And that is what Dave Cormier tries to achieve, as I see it.

The aim of a community of practice is sharing and creating new knowledge in order to develop the domain, in the case of rhizomatic learning a complex domain, and in order to spot how the community of practice is intertwined in Cormier’s thinking about rhizomatic learning, it might be interesting to compare the list of important aspects in communities of practice with the three key elements in rhizomatic learning as they are presented in “A Talk on Rhizomatic Learning for ETMOOC”: the complex domain, the community of practice where people work collaboratively, and the rhizome that moves in different directions and at the same time is resilient while people are responding.

“Communities of practice are important because they:

  • Connect people who might not otherwise have the opportunity to interact, either as frequently or at all.
  • Provide a shared context for people to communicate and share information, stories, and personal experiences in a way that builds understanding and insight.
  • Enable dialogue between people who come together to explore new possibilities, solve challenging problems, and create new, mutually beneficial opportunities.
  • Stimulate learning by serving as a vehicle for authentic communication, mentoring, coaching, and self-reflection.
  • Capture and diffuse existing knowledge to help people improve their practice by providing a forum to identify solutions to common problems and a process to collect and evaluate best practices.
  • Introduce collaborative processes to groups and organizations as well as between organizations to encourage the free flow of ideas and exchange of information.
  • Help people organize around purposeful actions that deliver tangible results.
  • Generate new knowledge to help people transform their practice to accommodate changes in needs and technologies.” (Cambridge, Kaplan, and Suter 2005:1)

A real course

Working with complexity and problem-solving, while connecting to knowledge and responding to the unknown and to uncertainty, is at the core of the rhizomatic learning process according to Dave Cormier. But what does it look like when the principles behind it are transformed into a course design for a course in higher education?

Dave Cormier gives some insight in his own campus course – not to mistake for his cMOOCs – which he presents in his e-book, “Making the community the curriculum”. Here he not only introduces the principles behind rhizomatic learning and gives practical guidelines for a rhizomatic course, but also stresses that his focus is on the generative knowledge of networks to drive the collaboration, participation and the knowledge creation in the course as a community of practice. This is the vehicle for understanding knowledge as contingent and complex and an answer to a situation of knowledge abundance. ‘Old’, validated knowledge meets new information and data not yet evaluated, interpreted or negotiated and forms new knowledge, new approaches, new competences, and new understandings. This is echoed in the contract and the tasks for the course that require that the students engage in a rhizomatic learning process that is self-directed and based on collaboration and peer-to-peer learning: a learning process that has no marked route to follow but several pathways to try out, and also has no simple or correct answer but a multitude of answers depending on context.

So the concept of content is evolving in rhizomatic learning, and Cormier demonstrates this in the chapter “Moving your teaching up the collaborative continuum” where he explains:

I would posit that the ‘content’ of a course is just an excuse, or at least just a foundation, for getting accus-tomed to a context for a given field or discipline. We do need to get a sense of how language is used, and how concepts recombine in any new discipline, but definitions will hardly allow us to do that. We need to try things out, to test drive them, to see how they work out in conversa-tion to really round the edges of our understanding. The content is part of that ecosystem, but not the goal of it. (Cormier 2016)

This way of defining a subject matter or a discipline mirrors two of the assumptions about a pedagogy of abundance, Martin Weller has put forward:

  • Based on a generative system, unpredictability and freedom are essential characteristics of the internet.
  • The ease of content generation will see not only a greater variety of formats for content, but courses being updated and constructed from learner’s own content. (Weller 2011:229).

Moving up along Cormier’s collaborative continuum – from a content perspective – ending up at the student-centered end would meet these assumptions while building on the advantages of them in a course, so that students not only discover and master content together, but  also create and use new knowledge in the world. Social practices and new technology give possibilities for a radically different pedagogy, and that is what rhizomatic learning is about:  a pedagogy of investigation, serendipity and networking set within a community of practice, where Cormier’s  idea of ‘an open syllabus’ aligns with Wenger-Trayner’s concept of ‘a living curriculum’.  And as Wenger-Trayner has said it himself in a brief introduction to communities of practice: “However, the very characteristics that make communities of practice a good fit for stewarding knowledge – autonomy, practitioner-orientation, informality, crossing boundaries – are also characteristics that make them a challenge for traditional hierarchial organizations. (Wenger 2013)

Dave Cormier warns, that rhizomatic learning is not for any course, and I would say that it is only for subject matters and courses that can cope with the epistemological challenge that knowledge is under dispute, and that we don’t have a uniform agreement about what the facts are, as Henry Jenkins has put it.

And this just leaves the question: what else could rhizomatic learning look like across the entire educational system from primary school to higher education?

Further reading:

Cambridge, Darren, Soren Kaplan, and Vicki Suter (2005): Community of Practice Design Guide, EDUCAUSE

Cormier, Dave (2016): Making the community the curriculum, davecormier.pressbooks.com

Cormier, Dave (2013): A talk on Rhizomatic Learning for ETMOOC

Cormier, Dave (2008): Rhizomatic Education: Community as Curriculum , Dave’s Educational Blog

Farnsworth, Valerie, Irene Kleanthous & Etienne Wenger-Trayner (2016):  Communities of Practice as a Social Theory of Learning: a Conversation with Etienne Wenger, British Journal of Educational Studies, DOI: 10.1080/00071005.2015.1133799

Lave, Jean and Etienne Wenger (1991): Situated Learning: Legitimate Peripheral Participation, Cambridge University Press

Weller, Martin (2011): A pedagogy of abundance, revista española de pedagogia año LXIX, no 249, mayo-agosto, 223-236

Wenger, Etienne (2010): Communities of practice and social learning systems: the career of a concept. In Social learning systems and communities of practice, pp. 179-198, Springer London

Wenger, Etienne (2013): Communities of Practice: A Brief Introduction

Wenger, Etienne (1998): Communities of Practice. Learning, Meaning, and Identity, Cambridge University Press

Photo by KamalJith –  CC- BY  Some rights reserved on Flickr

Elna Mortensen

 

 

In an era of knowledge abundance – Part 2