Over the course of only a few decades during the late nineteenth to early twentieth centuries, part of mainstream Buddhist education underwent a striking shift in China. From being a secluded practice within monastery walls taught by monastics for monastics with a strict focus on Buddhist scripture, it became one where monastics and laypeople study together, guided by teachers, both monastic and lay, studying a curriculum of both Buddhist and secular subjects. Although general reforms within the Buddhist community (...) of the times received considerable scholarly attention, the topic of education development was discussed in only a few instances. Therefore, the present article sets out to explore why this radical methodological shift happened, and more concretely, how the individual learning trajectories of the reforms’ leading actors, and their involvement in specific communities, influenced the way the reforms unfolded. The author analyses the work and life of three generations of Buddhist reformers, namely the layman Yang Wenhui, and the monastic masters Taixu, Hsing Yun and Cheng Yen, employing Étienne Wenger’s social theory of learning. The theory’s main assertion that communities of practice provide the main fora of learning for individuals, and its description of the concrete ways in which this learning takes place can provide new insights regarding the specific unfolding of late-nineteenth to early-twentieth-century Buddhist education reforms in China. (shrink)

The majority of healthcare professionals regularly witness fragility, suffering, pain and death in their professional lives. Such experiences may increase the risk of burnout and compassion fatigue, especially if they are without self-awareness and a healthy work environment. Acquiring a deeper understanding of vulnerability inherent to their professional work will be of crucial importance to face these risks. From a relational ethics perspective, the role of the team is critical in the development of professional values which can help to cope (...) with the inherent vulnerability of healthcare professionals. The focus of this paper is the role of Communities of Practice as a source of resilience, since they can create a reflective space for recognising and sharing their experiences of vulnerability that arises as part of their work. This shared knowledge can be a source of strength while simultaneously increasing the confidence and resilience of the healthcare team. (shrink)

IntroductionAcademic integrity policy that is inaccessible, ambiguous or confusing is likely to result in inconsistent policy enactment. Additionally, policy analysis and development are often undertaken as top down processes requiring passive acceptance by users of policy that has been developed outside the context in which it is enacted. Both these factors can result in poor policy uptake, particularly where policy users are overworked, intellectually critical and capable, not prone to passive acceptance and hold valuable grass roots intelligence about policy enactment.Case (...) descriptionThe case study presented in this paper describes the actions of a community of practice at a regional Australian university to deconstruct and translate ambiguous academic integrity policy into a suite of accessible academic integrity resources that were intelligible to staff and students, and which assisted academic staff to consistently enact policy. The paper narrates the formation of the CoP, the tangible and intangible value it created, the social learning practices enacted by its members, its grassroots policy work and the material resources produced from that work.Discussion and evaluationAn evaluation of the CoP was conducted using a value creation framework to explore its immediate value, potential value, applied value, realised value, and reframing value. These values were considered at each stages of the CoP’s lifespan. The evaluation was a useful process that demonstrated the wide-ranging value created by the CoP. Six insights were drawn from the evaluation which promote understanding of the value created for a university by a CoP, particularly in contributing to academic integrity culture over a sustained period of time.ConclusionsThis paper contributes to a research gap on specific examples of discretion within rule-based systems. It illustrates how academics and members of the CoP used their discretion to interpret and enact academic integrity policy within a higher education setting. Drawing from the evaluation of the CoP we argue for greater understanding of the grass-roots contribution of academic and professional staff to academic integrity policy translation and enactment. (shrink)

Permaculture design seeks to create sustainable communities, and over time has established itself as a transnational community of practice. Based on original interviews with permaculture practitioners from around the world, and drawing on the three core elements of communities of practice - shared domain, communality and shared practices - as our analytical framework, this paper makes three arguments. First, the shared domain of permaculture as a body of knowledge, a system of ethics and set of practical design (...) principles creates an overarching teleological regime that anchors the globally dispersed collective activities of permaculture practitioners. Second, communality in the international permaculture community is centred around the permaculture design course, national and international permaculture convergences, and organisations and demonstration sites that act as hubs for practitioner interaction, linked across national borders by social media networks. Third, shared practices in the permaculture community centre on relationship-building and local-level community organisation. (shrink)

We explore the social context of mathematical knowledge: Even though, the community of mathematicians may look homogeneous from the outside, it is actually structured into various sub-communities that differ in preferred notations, the choice of basic assumptions, or e.g. in the choice of motivating examples. We contend that we cannot manage mathematical knowledge for human recipients if we do not take these factors into account. As a basis for a future extension of MKM systems, we analyze the social context (...) of information in terms of Communities of Practice (CoP; a concept from learning theory) and present a concrete extensional model for CoPs in mathematics. (shrink)

The article explores integration of knowledge-enabling digital technology into community functions through the development of local Digital Communities of Practice. This analysis includes both general considerations—in terms of domain, community, and practice dimensions—as well as results from an exploratory research project in Minnesota. The domain is described as integrated deployment of virtual services (education, human services, government) in local communities; the community is comprised of the local stakeholders and residents that would use or benefit from (...) such services; and the practice is considered as a decision-making processes for designing and deploying these services. The paper concludes with research and policy considerations for providing an enduring source of knowledge about local virtual services, needs, and solutions. (shrink)

This paper proposes communities of practice (CoP) as a process to build moral resilience in healthcare settings. We introduce the starting point of moral distress that arises from ethical challenges when actions of the healthcare professional are constrained. We examine how situations such as the current COVID-19 pandemic can exponentially increase moral distress in healthcare professionals. Then, we explore how moral resilience can help cope with moral distress. We propose the term collective moral resilience to capture the shared capacity (...) arising from mutual engagement and dialogue in group settings, towards responding to individual moral distress and towards building an ethical practice environment. Finally, we look at CoPs in healthcare and explore how these group experiences can be used to build collective moral resilience. (shrink)

One of the leading theories of social learning today is Wenger's theory of Communities of Practice'. CoP-theory reiterates basic tenets of social learning theory yet it us set apart from other theories of social learning and education not only by centering on identity-formation but by positing four key dualities as inherent structural features of the educational process. While concurring with Wenger's 'dilemmatic' understanding of education and his open-ended, practice-based conception of identity-formation, we argue that Wenger's theory overlooks central (...) elements that are needed in order to fully articulate the ends of the educational process, as he conceives them. We claim that further supplementation is needed to support the kind of educational processes that Wenger advocates. Referring to the work of Jack Mezirow and Charles Taylor, this supplementation concerns both critical reflection and 'ethical imagination'. Rather than threatening the coherency of the theory, we claim that these supplementations are internally derived from the ends of CoP-theory and are necessary for its very possibility. To remain in line with Wenger's dilemmatic structure of education, these supplementations are presented in the form of a duality: the tension between artistic and ethical imagination. (shrink)

Based on qualitative interviews with online media professionals conducted in several Spanish online newsrooms, this article explores the ethical issues that are debated by digital journalists, following the implementation of convergence and multiplatform production. Through the journalists' perceptions about the challenges of convergence and the demands of online news production, the main areas of ethical conflicts are examined. Building on Alasdair MacIntyre's theory about communities of practice, I argue that the standards and practices currently being developed in online newsrooms (...) provide a valid framework for ethical decision making. Finally, the premises for constructing online journalism ethics in these communities of practice are discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Walking the Bodhisattva Path/Walking the Christ PathU.S. Conference of Catholic BishopsCatholics and Buddhists brought together by Dharma Realm Buddhist Association, the San Francisco Zen Center, and the United States Conference of Catholic Bishops (USCCB) met 20-23 March 2003 in the first of an anticipated series of four annual dialogues. Abbot Heng Lyu, the monks and nuns, and members of the Dharma Realm Buddhist Association hosted the dialogue at the (...) City of Ten Thousand Buddhas in Talmage, California. The community had transformed their Confucius Hall into a chapel, with a large, newly constructed wooden cross on a wall above an altar facing out from a raised platform, so the Catholic delegation would have a space for worship. A special poster announcing the theme of the conference, "Walking the Bodhisattva Path/Walking the Christ Path," showing a Buddhist dharma wheel at one foot of a bridge and a Celtic cross at the other foot, had been created by the hosting community.The daily schedule for the dialogue did not interfere with the monastic routine at the City of Ten Thousand Buddhas, which included early morning chanting (4:00-5:00 am), daily rituals in the Buddha Hall, and the single large meal for monastics before noon to which all participants were invited. Catholics and Buddhists meeting in the dialogue began each day with an optional forty-five minutes of quiet sitting together in the monastery meditation hall, each following their own form of meditation and prayer. There was a Eucharist on Friday and Saturday evenings for the Catholics and to which the Buddhists were invited, and additional meals of breakfast and supper throughout the meeting at the City's Jyun Kang Restaurant.Fourteen Buddhists and fourteen Catholics participated in the formal discussions. Each participant spoke on what it means to them to follow Christ or the way of the Bodhisattvas or enlightened beings. In addition to speaking, each participant distributed a short passage, usually from a traditional text, on this topic. Several passages from Master Dogen's Shobogenzo and the Gospel of John were among those shared by the group. Other passages shared were taken from the Avatamsaka Sutra and the Shurangama Sutra and from the other gospels and the writings of Zen master HakuinZenji, the Dalai Lama, Korean Zen Master I-sahn Hye-yeon, the teachings of Master [End Page 247] Hsuan Hua, Shantideva, Origen, St. Ignatius, St. Benedict, the author of The Cloud of Unknowing, St. John of the Cross, and Chiara Lubich. A minute of silence separated the fifteen-minute segments for each presentation. With so large a group, most of the time in the formal sessions involved listening to series of presentations; however, during discussion periods the participants asked several challenging questions of one another.Some participants noted the tension they felt between belonging to a particular religious group and the need to let go of any consequential narrowness. The goal of the discussion was to promote understanding of the differences and similarities between Christianity and Buddhism. At one point, the participants noted several concerns about mutual enrichment: whether Buddhist methods can be separated from Buddhism and Christian methods from Christianity, and what specific aspects of Christian practice truly enrich Buddhists and which Buddhist practices likewise enrich Christians. Several times participants discussed their understanding of terms such as transformation, grace, the incarnation and the passion of Jesus, discernment of spirits, prayer, Buddha-nature, and related terms. There was consensus that Buddhists and Catholics can practically help one another regarding mental cultivation and religious precepts. They expressed this consensus in their choice of the topic forthe next dialogue, "Transformation of Hearts and Minds: Chan/Zen-Catholic Approaches to Precepts."The group agreed to reconvene in 2004 to respond to six presentations, three from each side, on different aspects of this topic.Chairing the sessions were Rev. Heng Sure for the Dharma Realm Buddhist Association, Rev. Taigen Dan Leighton for the San Francisco Zen Center, and Bishop John Webster for the United States Conference of Catholic Bishops. Their three organizations are the sponsors of the Northern California Chan/Zen-Catholic Dialogue. Chan and Zen are respectively the Chinese and Japanese terms for the meditation school... (shrink)

Professional ethics has currently raised its public profile in the UK as part of social anxiety around governance of health and social care, fuelled by catastrophically bad practice identified in particular healthcare facilities. Professional ethics is regulated by compliance with abstracted, normative codes but experienced as contextualised exercise of personal qualities, understanding and engagement. This study examined how practitioners from one speciality of occupational therapy, an Allied Health Profession, develop ethical practice through dialogical engagement in local OT communities (...) of practice, supporting and modifying understanding of and approaches to specific situations experienced as ethically difficult and individual reflection on the personal bildungsroman underpinning their own professional practice. Engagement in community of practice and personal reflection contributed to ethical development for participating OTs. Opportunities to engage in peer OT groups and professional reflection should be considered by employers as integral to productive practice and not a distraction from it. (shrink)

For more than a decade, scholars and practitioners have noted the disconnection between E&C and CSR practices in US corporations and called for their alignment. There is scant literature on why this lack of alignment persists. This article applies communities of practice theory to illuminate the separate learning trajectories that the E&C and CSR fields in the US have taken over the past twenty five years, anchored by their respective professional associations. This article provides an important perspective on the (...) role that n, boundaries, ethics and compliance, corporate social responsibility communities of practice play in reifying the knowledge and competencies within E&C and CSR, and the boundaries to collaboration that exist between their managers and practices. It also calls attention to the fact that alignment is not the only alternate trajectory that these practices and their communities may take in the future, and five distinct evolutionary paths are explored. (shrink)

This paper draws on a study of numeracy coordinators in primary schools in the UK in the second year of the implementation of the National Numeracy Strategy (NNS). It identifies them as working between three main tasks: embedding the Strategy, sustaining teacher collegiality and auditing accountability. We identify tensions in 'being a coordinator' in relation to these tasks, especially for discourse and identity. We assess the usefulness of the metaphor of 'brokering' in 'communities of practice' (Wenger, 1998) to theorise (...) such tensions. We conclude with some reservations about the metaphor, especially in the way the tensions are discursively performed in relation to the rate of change, complexity of notions of professional identity, and the problematic 'community' status of audit in the educational context. (shrink)

Within a perspective that views groups as communities of practice and sites of construction of knowledge, learning, and identity, this article aims to explore the contribution that participation in different groups over the course of one’s life provides to the development of the professional practices of psychotherapist trainees enrolled in the C.O.I.R.A.G. school, an Italian graduate program in group psychotherapy. Through qualitative analyses of 10 semi-structured interviews, our study empirically shows that by participating in groups, the trainees not only (...) learn the practices of that group but also develop a sort of meta-learning which takes place across groups. The results highlight that: Transversality, duration, and informality are found to be the group properties with the highest formative value; and Learning practices across different groups have common characteristics: are organized around complex topics of group life, began in early group experiences, are in continuous evolution, are associated with a critical event, and a negative affect. At the same time, it seems that these critical events are exactly what triggered and sustained the learning practices. Data from the interviews also showed how professional identities are constructed as the outcome of learning in different communities of practice. The study outlines how the experience made in different groups is elaborated in and through meaningful self-narratives, highlighting them as a fundamentally collective and culturally shaped sense-making process. Overall, these results contribute to a better understanding of learning processes as situated and jointly constructed through multiple group participations over time. Furthermore, they contribute to highlighting the role of self-narratives as a primary way through which trainees shape their identity as self-reflexive professionals who are competent in reading group dynamics. Directions for future research and suggestions for psychotherapist training paths are outlined in the conclusions. (shrink)

This article discusses and compares the way the members of three communities of practice maintained a harmonious relationship with one another by managing rapport and performing relational work while threatening other members’ face in making requests through emails. The three communities of practice differed from one another in terms of the aim and nature of their joint enterprise, cultural composition and size. The ways rapport was managed were revealed by examining the employment of linguistic strategies of expressiveness-restraint, the (...) choice of rhetorical strategies, the blending of institutional, professional and personal discourses, and the inclusion of various rapport-building moves. The performing of relational work was approached by identifying those discursive elements whose absence would not have made the current situation any the worse for it. It is found that the three communities of practice demonstrated both similarities and differences in the way they managed rapport and performed relational work. (shrink)

This paper draws on a study of numeracy coordinators in primary schools in the UK in the second year of the implementation of the National Numeracy Strategy. It identifies them as working between three main tasks: embedding the Strategy, sustaining teacher collegiality and auditing accountability. We identify tensions in 'being a coordinator' in relation to these tasks, especially for discourse and identity. We assess the usefulness of the metaphor of 'brokering' in 'communities of practice' to theorise such tensions. We (...) conclude with some reservations about the metaphor, especially in the way the tensions are discursively performed in relation to the rate of change, complexity of notions of professional identity, and the problematic 'community' status of audit in the educational context. (shrink)

In the last two centuries, our world would have been a safer place if philosophers such as Rousseau, Marx, and Nietzsche had not given intellectual encouragement to the radical ideologies of Jacobins, Stalinists, and fascists. Maybe the world would have been better off, from the standpoint of sound practice, if philosophers had engaged in only modest, decent theory, as did John Stuart Mill. Yet, as Ronald Beiner contends, the point of theory is not to think safe thoughts; the point (...) is to open intellectual horizons. In Philosophy in a Time of Lost Spirit, Beiner reflects on the dualism of theory and practice. The purpose of the theorist is not to offer sensible guidance on the conduct of social life but to test the boundaries of our vision of social order. Whereas the liberal citizen should embody the practical virtues of prudence and moderation, the theorist should be radical, probing, and immoderate. Looking back at the liberal-communitarian debate of the 1980s, Beiner recognizes that the antidote to our spiritless times lies neither in the embrace of community over individualism nor of individualism over community: both individual and community need to be submitted to radical questioning. It is by exposing ourselves to the challenge of fearless thinking encountered at the philosophical extremities that we are most likely to understand our own world at a deeper level. In this collection of essays and reviews, Ronald Beiner helps us to think critically about the thought-worlds of our foremost contemporary thinkers, including Hannah Arendt, Allan Bloom, Michel Foucault, Hans-Georg Gadamer, J¦rgen Habermas, Will Kymlicka, Christopher Lasch, Richard Rorty, Judith Shklar, Leo Strauss, Charles Taylor, and Michael Walzer. (shrink)

Soil balancing is widely used in organic farming, but little is known about the practice because technical knowledge and goals for the practice are produced and negotiated within an alternative community of practice (CoP). We used a review of the private soil balancing literature and semi-structured interviews with farmers and consultants to document the knowledge, shared meanings, and goals of key actors within the soil balancing CoP. Our findings suggest this CoP is dominated by discourse between (...) private consultants and farmers, with few contributions to or from scientists or the peer reviewed literature. The idea of soil balancing is centered around improving soil quality through adjustments in Base Cation Saturation Ratios (BCSR), and practitioners report a wide range of positive agronomic outcomes. For most soil balancers, however, BCSR is only one part of a broader approach to soil health management that also utilizes traditional soil fertility recommendations and soil health-building cultural management practices. Meanwhile, a survey of land grant university soil fertility specialists and the peer-reviewed literature documented a high degree of skepticism and a lack of scientific evidence that BCSR can boost crop yields. We conclude that this scientific discourse reflects a disconnect from the practices and meanings used in the soil balancing CoP. While tensions between the dominant and niche agricultural knowledge systems are not unique, we believe a better appreciation for the nuanced meanings and goals within the soil balancing CoP present an opening for expanded collaborations with scientists doing research on soil health. (shrink)

This article was motivated by the need to academically frame and share the response of the North-West University to the perceived increase of academic dishonesty during Covid-19. Within the ambit of the online teaching and learning approach that became dominant during the Covid-19 pandemic, the NWU established a Community of Practice for Academic Integrity to enhance Academic Integrity in a holistic manner. By critically discussing the NWU’s response through their CoPAI, the lessons learned, and strategies developed in the (...) process, the NWU can hopefully assist other Higher Education institutes to progressively enhance AI in the future. This is important, because many contextual shifts in teaching and learning approaches, pedagogy, assessment, and the application of technology, that were enforced in an online mode of delivery during the pandemic, will prevail in future.In writing this article, we focused on contextualising the NWU CoPAI within current literature on community of practice and Academic integrity and emphasising the unique strategy and holistic nature of this CoPAI. The establishment of the CoPAI is discussed within the appreciative inquiry as methodological framework. This methodology is commonly used by CoPs, but it is particularly relevant to the CoPAI since CoPAI sought answers to all the AI questions that presented itself due to disruptions in the higher education landscape. The appreciative inquiry method allowed for the opportunity to find some answers in a holistic manner. Some of these answers or insights gained through the activities of CoPAI is further discussed in the latter part of the article. In conclusion, some of the outcomes and shortcomings of CoPAI at the NWU are highlighted.The main finding of this article concluded that the establishment of a CoPAI can enhance AI at HE institutions in a holistic manner. The applicability, relevance, and success of this CoPAI was realised through its holistic approach which included the valorisation of institutional aspects, the engagement and empowerment of lecturers, and the engagement and empowerment of students. This novel and unique approach to promote AI in HE could fill the existing knowledge gap in the South African context, where the establishment of a CoPAI, the application of appreciative inquiry as methodology, and the inclusion of a holistic approach are still absent. It might however also be an example for other HE institutions to follow globally. (shrink)

This paper examines some neglected aspects of the conceptualisation of teaching as a ‘practice’ and as involving a ‘community of practice’. The concepts of a ‘practice’ and of a ‘community of practice’ are brought into focus by contrasting the differing senses of the notions employed in the work of Alasdair MacIntyre and Etienne Wenger respectively. Concepts of educational ‘practice’ and ‘communities of practice’ which embody a coherent overall holistic vision of education are (...) contrasted with senses of educational ‘practice’ and ‘communities of practice’ which relate to lower level, specific and subordinate elements of the educational process which are detachable from such visions. The possibility of specifying a single, common, overall, holistic conception of an educational ‘practice’ or ‘community of practice’ in the context of a pluralistic, diverse, liberal democratic society is discussed. It is suggested that the demands of diversity in this context open up the possibility of, and the need for, diverse forms of teacher education and training based on differing and partly competing conceptions of educational ‘practice’ and ‘communities of practice’ involving contrasting, coherent, overall, holistic visions of education. (shrink)

Companies seeking to effectively manage the ethical dimensions of their business have created formal and informal practices, including those with the labels “ethics and compliance” and “corporate social responsibility” (CSR). However, there is little research describing how practitioners who create and implement these practices understand their meaning and relationship. Leveraging a communities of practice theoretical perspective, this qualitative study proposes that these practices can be studied as artifacts of managerial learning. Thematic analysis of interviews with senior managers suggests that (...) practices have diverse meaning, with only informal relationships between them in most cases. Theoretically, this research offers a new lens through which to view compliance and CSR practices as socially negotiated, contextual, and dynamic. Practically, it suggests that there may be new opportunities for learning if managers create practices through an intentional exploration of shared meaning. (shrink)

ResumenEl presente artículo busca describir y analizar, desde un enfoque multimodal (Kress y van Leeuwen, 2001; Kress, 2005, 2009; Jewitt, 2009), las relaciones entre los marcadores del discurso (Martín Zorraquino y Portolés, 1999) y los memes (Knobel y Lankshear, 2005; Varis y Blommaert, 2015), a partir de una selección de memes que fueron compartidos en dos grupos de Whatsapp de estudiantes de dos escuelas secundarias de Buenos Aires. Para ilustrar esta relación, nos detendremos en el marcador ahre, marcador de gran (...) frecuencia de uso en el habla de los estudiantes, con el fin de, en primer lugar, describir las funciones comunicativas que mantiene en los memes, y, en segundo lugar, indagar en qué medida este marcador desempeña solo una función discursiva verbal dentro del meme, o si se configura de manera autónoma como marcador-meme. Esta categoría novedosa y aporte de esta investigación nos permitirá evidenciar cómo un marcador oral puede constituirse en meme y, simultáneamente, cómo un meme puede funcionar como marcador en los intercambios en línea. Por último, discutiremos los resultados en torno al modal ontinuum (Tannen, 1982), y cómo los marcadores conversacionales en géneros digitales se inscriben como un recurso dentro del repertorio lingüístico de los estudiantes. (shrink)

This paper will set out the key planning considerations regarding the establishment of a dedicated online portal for Gaeltacht and Irish-medium schools at post-primary level as detailed in the Policy on Gaeltacht Education 2017-2022 (PGE). The research topic is intrinsically linked with action points highlighted within strategy and policy papers concerning the improvement of online supports for teachers in recent years by the Department of Education (DE) in Ireland. The Digital Strategy for Schools 2015-2020 refers to the objective of establishing (...) digital communities of practice and the PGE highlights the need for a ‘dedicated online portal’ for Irish-medium schools. Embracing a problem-solving spirit, forging coalitions, building inter-agency collaboration, and ensuring teacher buy-in from the outset are all critical factors in the necessary planning process. Through the adoption of a mixed-methods approach, questionnaire and focus group respondents verified the most important thematic issues for L1 (Irish-medium) post-primary teachers respecting the establishment of what has the capacity to become a flourishing online community of practice (OCoP). The research process cast a spotlight upon how best to serve the teachers’ professional needs, confirmed the need for a collaborative approach that prioritised the significance of the collective, ascertained the existence of greater teacher openness to systemic change, and the centrality of transformative digital solutions in the L1 educational sphere. (shrink)

The literature fails to reflect general agreement over the nature of the services and procedures provided by bioethicists, and the training and core competencies this work requires. If bioethicists are to define their activities in a consistent way, it makes sense to look for common ground in shared communities of practice. We report results of a survey of the services and procedures among bioethicists affiliated with the University of Toronto Joint Centre for Bioethics (JCB). This is the largest group (...) of bioethicists working in healthcare organizations in Canada. The results suggest there are many common services and procedures of JCB bioethicists. This survey can serve as a baseline for further exploration of the work of JCB bioethicists. Common practices exist with respect to the domains of practice, individual reporting relationships, service availability within business hours and the education and training of the bioethicist. (shrink)

A mobile-based messaging app (MMA) was implemented as a teachers’ community of practice in the Indian context through a large-scale educational initiative. The development process adopted a Design-based Research approach to test underlying theories in real-world settings. The researchers theorised the pedagogical affordances of the MMA Telegram using Davis and Chouinard's theoretical framework of affordances, defined as a relational process among users, designers, the environment, and the artefact. This paper discusses the iterative design process in detail. The findings (...) showed that the MMA encourages accessibility and for teachers to showcase their practice in the online community of practice and refuses (does not allow) the development of the online community of practice as an epistemic community. (shrink)

Organizations comprise many social communities which arguably contribute to organizational knowledge creation. Two of these are the widely discussed community of practice and the lesser known micro-community of knowledge. Within such organizational communities collegial relationships are formed and maintained, norms and expectations learned, experiences shared, and ideas articulated and developed. The quality of collegial relations fostered by such communities, together with the importance of productive dialogue, have been identified as key components in organizations with the capability for (...) ongoing innovation. Although communities of practice have long been recognized as contexts for both learning and the development of collegial relations, little attention has been paid to micro-communities of knowledge. Using examples from a micro-community of knowledge found in a small New Zealand-based IT company, I demonstrate the ways in which participants ‘do collegiality’ towards establishing relational engagement. An example of collegial interaction in a community of practice is provided by way of contrast. The article concludes by arguing that despite being two distinct interactional contexts, the repertoire of relational skills required and the potential for social learning through participation in these two kinds of communities renders them not only complementary, but tightly interdependent. (shrink)

In the first section, the author relates how laboratory schools and communities of practice are no longer limited to a single geographic location and how boundaries for professional development are disappearing because of information and computer technology, such as the Internet, the World Wide Web, and globalization. The second section provides a narrative account of the professional development workshop experiences that occurred during EdTech Summit Africa 2017. In the third section, the author reflects on the conditions that she encountered (...) in South Africa while leading professional development workshops on project-based learning and technology integration. This narrative underscores the importance of teacher... (shrink)

The development and utility of genetically modified crops for smallholders around the world is controversial. Critical questions include what traits and crops are to be developed; how they can be adapted to smallholders’ ecological, social and economic contexts; which dissemination channels should be used to reach smallholders; and which policy environments will enable the greatest benefits for smallholders and the rural poor. A key question is how the voices of smallholders who have experience with or desire to use GM technologies (...) enter the larger debate. Africa has the greatest number of smallholders and poor with the least exposure to GM crops. Because of the well-established use of GM crops in South Africa by commercial farmers, we formed a community of practice involving smallholders, extension, researchers, non-profits and agribusiness in KwaZulu-Natal to examine the conditions under which GM crops are used by smallholders, how smallholders interact with GM technologies and what insights smallholders and other stakeholders can provide regarding these questions. One of the advantages of the CoP approach is that it brings stakeholders together in a non-hierarchical way that encourages new ways of thinking and new partnerships. Such interaction around a specific project can enhance the voice of smallholders in a variety of ways. In our project, smallholder participants have increased their knowledge and can make better decisions about GM technologies, which had been barriers for them. Notably, they have also improved their knowledge of maize production practices, accessed new practice networks, and met new researchers and resource providers. They are now being integrated into these networks in a way that should improve their livelihoods and make the wants and needs of smallholders better known. Such knowledge and experience has improved their voice in agriculture and rural development discussions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Communities of Musical Practice by Ailbhe KennyFrank HeuserAilbhe Kenny Communities of Musical Practice ( New York: Routledge, 2016)When struggling in the confines of a practice room to overcome a technical difficulty on an instrument or explore different ways to shape a phrase, music learning can be a solitary and seemingly lonely enterprise. In such settings it is easy to assume that personal effort is the (...) primary contributor to an individual's musical expertise. Cognitive scientists steven sloman and Philip Fernbach1 argue against this view of human learning and suggest that much of what we know and accomplish results from working and living with others in a rich community of socially generated knowledge rather than by relying only on own efforts. This implies that the ability to develop sophisticated understandings in a discipline depends more on working collectively with others with whom we can share the labors of our cognitive efforts than on individual processes. This lends credence to the concept of learning in "communities of practice" that emerged during the 1990s.2Researchers have embraced this concept in music education and investigated the learning and relationships that develop in musical communities. June Countryman3 and N. Whitaker4 both examined how such communities impact learners in school-based music instructional settings. Deborah V. Blair developed [End Page 214] a professional development program for novice music educators that evolved into a community of practice.5 such communities offer members a place for identity formation and facilitate the acquisition of new knowledge in the discipline that is refined through active participation in meaningful learning experiences. In her book, Communities of Musical Practice, Ailbhe Kenny examines three music learning communities based in Limerick, Ireland and develops a model for community of practice that is specific to musical settings. This model can inform researchers investigating the fields of music education and community music. although it was not designed as a study in music education philosophy, the book is an example of excellent philosophical practices. as Wayne Bowman and ana Lucia Frega have suggested, if philosophy seeks to make "action more intelligent, more informed, more congruent with responsibly held beliefs,"6 Communities of Musical Practice offers a case study of the kind of reflective thinking that is central to philosophical practice. It is an example of how applying a reflective process to research data might provide the profession with both practical and philosophical insights.The book consists of seven chapters which are divided into three major sections. Part I, a Place for Communities of Musical Practice, defines communities of musical practice and describes the methodologies employed in the study. Part II, Illustrations of Communities of Musical Practices, offers case studies of three communities of musical practice that provide readers with examples of how the paradigm can be applied to investigate contrasting settings. Part III, Insights from Communities of Musical Practice, which summarizes the communities of musical practice framework, presents a model of how collective knowledge through common experiences contributes to senses of belonging, identity, and meaning-making and offers suggestions for nurturing these communities and developing policies that might contribute to increasing group music-making opportunities in communities. Following a review of these chapters, examples are given of how philosophical insights might be derived from this type of research.The central research question informing the work presented in the book is: How are communities of musical practice developed and sustained in practice?"7 This fundamental issue is refined through a series of sub-questions relating to the actual practices taking place within these communities of musical practices, the variety of relationships, actions, behaviors and experiences that are present within them, and the ways musical identities are created within and informed through participation in them. In Part I, Kenny develops a theoretical framework for examining communities of music practice by drawing from philosophy of practice, socio-cultural studies, and research in both education and music education which is based primarily on the writings of Bourdieu, Blacking, and Wenger. In particular, she employs etienne Wenger's framework of mutual engagement, [End Page 215] joint enterprise, and shared repertoire (or practices)8 as a scaffold to analyze and interpret "'situated' and collaborative musical... (shrink)

This paper argues that the framework of Community of Practice is beneficial for an understanding of the linguistic practices that international courts and tribunals employ in their interpretative approaches. Other than the frameworks of the social network, the speech community, and the epistemic community, the framework of Community of Practice can be said to allow for a more critical assessment of the social context in which international courts and tribunals function. Such an assessment is (...) crucial in that it is in that social context that interpretative approaches can be said to take form and in return shape the social institutions that international courts and tribunals comprise. That is, the framework of Community of Practice entails the notion that any form of meaning and its subsequent reifications, including, actual language use, are continually negotiated communally as a result of social interaction and, hence, shape the social constellations in which such interaction takes place accordingly. (shrink)

The process of apprenticeship is one means of entering a new profession. Along with the technical skills entailed in learning a new job, apprentices need to acquire proficiency in appropriate ways of communicating in order to construct a convincing professional identity. Data collected on a New Zealand building site provides evidence of the extent of the situated learning in which building apprentices engage. Becoming an accepted member of the community of practice centrally involves learning to recognize and respond (...) appropriately to a wide range of differently encoded directives, for instance. But membership also entails developing an understanding of more subtle interactional norms, such as acceptable topics of small talk and appropriate forms and quantities of humour on the job. This article examines evidence that suggests these understandings develop gradually as apprentices move from peripheral to core status in their chosen professional community of practice. We also explore the implications of the analysis for a more nuanced understanding of the complexities of the community of practice framework. (shrink)

One of the central issues is how the computer can enter in the learning process. A considerable amount of research has examined how children’s interactions and learning with computational artifacts are situated. A different approach focuses on the learning through computational artifacts: what can and do children learn when making a computational artifact? This paper studies the experience of elementary-school students making computer games to teach fractions to younger students. The analysis addresses how the social interactions and the artifact constructions (...) situated students’ learning experience. The discussion examines the relationships between designing and learning from a situated learning perspective. (shrink)

Is it possible to distinguish communities of arguers by tracking the argumentation schemes they employ? There are many ways of relating schemes to communities, but not all are productive. Attention must be paid not only to the admissibility of schemes within a community of argumentational practice, but also to their comparative frequency. Two examples are discussed: informal mathematics, a convenient source of well-documented argumentational practice, and anthropological evidence of nonstandard reasoning.

The media, advertising and public relations are all regulated in some degree by ethical codes of practice, but do they work and do they help practitioners? The author is Senior Lecturer in public relations and philosophy at Leeds Business School, Leeds Metropolitan University, Leeds LS2 8AF. She is currently preparing material for a new MA in Business Policy and Ethics, to be offered jointly by Leeds Metropolitan University and the University of Leeds.

In the context of technology development and systems engineering, knowledge is typically treated as a complex information structure. In this view, knowledge can be stored in highly sophisticated data systems and processed by explicitly intelligent, software-based technologies. This paper argues that the current emphasis upon knowledge as information (or even data) is based upon a form of rationalism which is inappropriate for any comprehensive treatment of knowledge in the context of human-centred systems thinking. A human-centred perspective requires us to treat (...) knowledge in human terms. The paper sets out the particular importance of tacit knowledge in this regard. It sets out two case studies which reveal the critical importance of a careful treatment of tacit knowledge for success in two complex, technology-driven projects. (shrink)