GSLL 6206  Sec 2

Roger Johnson

01 April 2012

Identity of Practices: Implications For a Balanced Change

After reading Etienne Wenger's, Community of Practice and Mark Bracher's, Radical Pedagogy, I have concluded that the issue of self and self-identity are the focal points of each author. Before I move on, I think it is important to note that the aforementioned readings did not address the race issue as it pertains to this course, but I think the information was integral in assisting to alleviate any future challenges I will encounter as a person of African descent. Racism has affected the identity and the lives of people of African descent long before my worldly existence; therefore,  a relevant educational discourse is crucial to make the necessary changes.

When we discuss race, we as students and educators spend a large percentage of our time researching and reshaping our methodologies and concepts as to what we consider to be truth, in order to compile meaningful data which constitutes inclusion and importance. I think Dr. Plumb's course not only gave me the opportunity to explore and disseminate the previous notions regarding race, but it also gave me the opportunity to discuss how dialogue and mutual respect for others can help us move forward as a society, so that we all have the ability to make these connections and incorporate them with my own experiences. For me, the question I ask myself is, can I use this information, and if so, is this pertinent to my beliefs and understanding of Afrocentricity?

I think this course has valuable information because it focused on the notion of community, and the legitimacy of a community, while at the same time stressing the identity of one's self. The whole notion of Africentricity focuses on community more from a collectivity point of view, and the inclusion of others from a totally different community. In saying that, I am not sure if there is a curricula that defines Afrocentricity as a single entity, whether it is educational, social, or political, and if there is such curricula, I think the community of practices would be closely connected through its moral and social values. Of course, I speak from my own perspectives and experiences, and not from research or the ideals of others. I think my intellectual abilities were challenged, and will hopefully assist me in constructing Afrocentric educational institutions, which was my primary purpose for enrolling into the Afrocentric Cohort. However, I am not saying that racism is not present in today's educational institutions, but I do think that the gap can be narrowed if I have the ability to distinguish what is Afrocentric and what is not. If I am to learn and understand who I am and what I represent, so I think I must also learn about others.

I think an Africentric centered  education institution is paramount if Black's are to become an academic force in society. My issue is not to prove to European society that Afrocentricity is superior, nor to prove that Black's are more or less as smart as white's, but the point I am making is that I think Afrocentric institutions must meet the needs of Black people, not from the existing framework and scientific research, but by examining the subjective point of view that kooks at cultural and social situations. As much as I love to hear about my rich history and the attributes made by people who like me, it is more important for me to learn from past mistakes and move forward in a way that ordinary people can build strong social relationships that will encourage and empower their qualitative educational opportunities, and their present way of life. There is no question that Black people face real racial issues, and real problems because of racial inequalities.

So the final question for me is to determine, how do we engage our communities in a society where race-conscientiousness is not the primary focus? In my own definition, I think a community of practice in the Africentric context can be defined as the process of helping a community change.  In making change, those involved must be collaborative and facilitative while working in conjunction with people of any given community and/or institution where change can take place. Those of us who are organizing and implementing these changes, must not only face the political struggle but also face the economic struggle  However, in communities where unemployment is overwhelming, and a large number of households are primarily single-mothers who are dependent upon social assistance, there has to be supports not only for the children involved but also the parent’s.

The approach must be one that captures the essence of the community and not a strategic plan that fails to look at the demographics and the dynamics of the community. I truly believe that the term "communities of practice" is not always conducive as to what the term really means. For example; whenever social sciences is incorporated with educational change, and there are disparities inasmuch as only certain members of the community are gainfully employment, then only social change will take place, because  educational change will become secondary because people who are gainfully employed, are not willing to make educational sacrifices when they are not financially stable. Therefore, incorporating a meaningful understanding of a community of practice within the Black community can be very successful if all parties including the community, can come together to share experiences and to take the time to learn from one another so that skills can be developed as well as knowledge and self-confidence. I think this process is developmental and requires both collective and individual experiences, but if both parties are committed, this process will enable a sharing of skills, awareness, and knowledge that will bring about the sustainable desired outcomes for an Africentric centered education.

References

Wenger, E. (1999). Communities of Practice: Learning, Meaning, and Identity. Cambridge,

            Mass.: Cambridge University Press.

Bracher, M. (2006). Radical pedagogy: Identity, generativity, and social transformation.

            New York: Palgrave Macmillan.

Radical Pedagogy: The Challenge of Change

GSLL 6806 80 Sec.2

Roger Johnson

March 17/2012

The growing need to solidify and strengthen educational outcomes in our existing societies has become central in today’s learning circles. The world appears to be rotating at a remarkable speed, and information is flowing like never before. In Mark Bracher’s book, Radical Pedagogy, s/he claims that identity plays a major role in the education of both teacher and student, and that there is a greater need for emotional and psychological balance. S/he insists that an identity centered approach is the key, if these emerging trends are to be significant for our well being and our capacity to learn. The affirmation of identity is a phenomenon that is categorically crucial for human growth whether social, political, economical, or personal.

As humans, we have the tendency to lean toward the type of education we have an interest in learning, rather than what is important or significant. In saying that, Bracher makes mention of a quote by Tom Fox who states, "African Americans define themselves, in part, by opposing white culture. And since the white majority dominates schools, to succeed in school is not just irrelevant to economic and social success, it also threatens the social and cultural identity of the successful student…" [inhibiting] "Success in school means joining the opposition threatening their identity as black Americans". I think the fact that white majority dominants schools is a major reason why Black's regress from attaining European academic education. It only stands to reason that the majority will primarily focus on its own knowledge, and understandings, or whatever that majority considers knowledge or education. Rarely do Black's have the educational opportunities to enjoy their enriched histories while attending European educational institutions. I think the exclusion of African American literature, and the lack of cultural understanding and awareness of the Black community, is the precursor preventing Black's from achieving at a high level academically. The fact that Black's view European education as irrelevant to economic and social success, as well as threatening their social and economic identity if academically successful, repudiates the contributions and accomplishments African Americans coherently achieved while sustaining cultural, social, and economic identity. I think cultural identity is only scared when African Americans exemplify Eurocentric education as a means to separate themselves from the African American community.

I also want to discuss Bracher's,
Identity Constriction through Historicism. Bracher states that, "historicism renders members of that identity group vulnerable by tempting them to put all their identity eggs into this one narrative basket". This single identity is typically determined by "gender, racial, national, sexual, etc and produces two negative consequences". Firstly, ones identity is at risk "because if this single investment does not pay dividends in the form of recognition and enactment opportunities in society at large... feelings of frustration, hopelessness, fatalism, meaninglessness, depression, and other passive and depletive states".

Secondly, "it leads people to develop only a very limited number of their various interests and abilities, and attributes and to neglect many others that could bring them greater fulfillment and also produce greater social benefits". I think that historicism has the characteristics of empowering the identity groups but only if the disenfranchised groups receive the benefits promised by identifying themselves as a member of that disenfranchised group. Once access is denied to those who are victimized, "historicism exacerbates some of the very social and psychological problems that it is suppose to ameliorate". If we continue to value historicism as a means to offer disenfranchised groups a feeling of belonging, then there must be a balance of power and authority among those who write the policy. According to Shelby Steele, "the civil rights movement and the more radical splinter groups of the late sixties were all dedicated to ending racial victimization, and the form of black identity that emerged to facilitate this goal made blackness and victimization virtually synonymous".

In relationship to the forces of sociopolitical histories within the context of western society, including the complexity of lifelong learning, I will close with the "assumption behind many of the current programs promoting multiculturalism and cultural diversity". I think "educators believe that historicism produces recognition and acceptance of difference and thus promotes the benign social and political change that those critics aspire to". For me, these concepts are totally dysfunctional and meaningless, because those who implement these concepts exclude themselves from the ideologies they expect to achieve. Multicultural and diversity programs includes all groups with the exception of white European society. That being said, privileged white males determine who should be included as the victims, and what they should do to overcome the feeling of victimization and exclusion. White's do not partake in multicultural, diversity, or affirmative action programs, other than who should benefit at any given time. On the one hand, privileged white's determine the victims, and on the other hand they implement the remedy to alleviate any problems that should arise.

Clearly, Bracher gives a compelling argument of an identity-centered approach. The notion could have positive effects on the academic successes of minority and underachieving students if white's include themselves in the process. In reference to the African American students feeling the sense of inclusion in the classroom, I think discussions must be implemented and strategized over time, rather than from Eurocentric facilitated programs. The issue of race must be taken seriously and collectively; therefore, both of these perspectives must be considered in a well executed planning process, and if utopia is obtained, the outcome will be legitimized.

References

Bracher, Mark (2006). Radical Pedagogy: Identity, generativity, and social transformation.

United States of America: Palgrave MacMillan

GSLL 6206 Sec. 2

Roger Johnson

March 04 2012

Community of Practices: Legitimized Conceptions

My understanding of lifelong learning includes many different types of conceptual content. The movieCrash, had many of examples of communities of practice. I thought the beginning was relatively abstract because there was no focus on any one given scene. The movie started with a car crash and those involved could barely understand each other because of the different languages spoken. Some folks were speaking Spanish and some were speaking English, I am not sure of the other languages spoken but either was one I could understand.

In one scene, an African American couple were driving home from an outing. Two police officers were sitting in lieu waiting for the next possible suspect. The couple drove by the officers, laughing and joking with no anticipation of being pulled over. Nonetheless, they were pulled over and searched. When the husband of the couple asked, "why he was being detained," the officer stated that s/he had reason to believe that a lewd act was being performed on him/her by his/her. The officer then decided to hand search the couple, but he decided to molest the woman by rubbing her gentiles while the husband could only stand by and watch. I truly believe that race was the major factor given the behavior of the senior officer. Also, I truly believe that if the woman had been a white woman, she would not have been denigrated if front of her/his husband. The couple drove off and the woman was ecstatic with her husband because he/she did not do anything to stop the officer from sexually assaulting her/him. Ironically, the junior officer who stood by looking at his/her partner violate a citizen, looked at his/her partner in disgust and s/he went to the staff sergeant and requested a transfer. S/he was awarded a transfer.

The corruption, and how it was so easily overlooked by the sergeant was inexcusable. Once that sergeant is notified of corruption, I think it is incumbent of him/her to act upon it immediately. Do I see a community of practice in the skit? I do not believe there was a functional community of practice but I see it as a community of practice in progress. One would hope that things will get better over time. I believe if the best thing had happened, the senior officer would have been reprimanded, suspended, or possibly dismissed from the force. S/he could have also faced criminal charges for sexual assault.

In another skit, the very woman who was sexually assaulted by the senior police officer was involved in a car crash. S/he was pinned in her/his overturned vehicle when her/his leaking gas tank caught fire. Passerby officers saw the car crush and immediately offered their ssistance. As the officers try to free the woman from the burning car, the woman realizes that the officer

trying to free her/him is the same officer who touched him/her inappropriately. S/he starting screaming and rejecting the officers assistance, and did not want him/her to touch her.

Nonetheless, s/he continued to pull her from the car wreck eventually freeing her from the burning car. The woman was not only traumatized from the car crash, but s/he was traumatized because s/he had a very negative experience with that particular officer. The car exploded moments after s/he was free from the car. There is no question that the outcome was very positive and the best thing happened. I question whether this outcome is a positive community of practice? I say to some degree it is. The problem I face with this skit being a community of practice is that a negative always outweighs a positive. I think the first thought that came to the woman's mind when s/he saw the officer was not a good one given s/he did not want him/her to touch her/him. In knowing that, I can see her/him not having any trust knowing what s/he did to her. I think the act of compassion given by the officer was well founded, but on the other hand he could have s/he could have only been trying to save her because that situation was in his/her line of duty.

What also comes to mind, is that history shows that Black women have been sexually, mentally, and physically abused by slave masters and others. The whole notion of community of practice is somewhat distorted because the officer who saved the woman's fate, is not trustworthy; therefore, giving the woman cause to reject his act of kindness. It becomes obvious that the woman has evidential reasons not to trust the officer due to past histories and her/his present experiences. As well, given its size and complicated laws, I think America has other corrupted police departments, and if my observation has veracity, then legitimate and functional community of practice would be an uncommon when police officers interact with African American's.

The one skit that I would consider a community of practice, is the role played by the Rapper Ludacris. S/he and his partner were discussing how it is acceptable for Black's to rob and steal as long as they do it to non-Blacks. The partner agreed but Ludracris did not agree with that analogy. While the two were separated, Ludracris stole a van and drove it off to a chop shop to sell for payment. Upon arrival, the shop boss discovered that the van had a group of illegal aliens in the cargo area. The shop boss noticed that the under area had blood on it, and decided that the van was worthless but he was willing to pay for the aliens. Ludacris rejected the offer and ditched the van in an area where it could be openly seen. Ludacris opened the cargo doors and told the aliens to exit the van. Not really understanding the English language, the aliens fled the scene and ran for their freedom.

Getting back to Ludacris, shortly after he parked the van and released the aliens, s/he walked away emitting a positive and heavenly smile. I think a community of practice was served because of the good that transcended from the entire event. Ludacris made an entire situation better by not taking the money for the van, not selling the aliens to the shop boss, and then driving the van to a an area where it could easily be spotted. Lastly, every situation in that skit had a good ending notwithstanding the opportunity for deception and corruption was the initial purpose. I think the nameCrash, is the perfect name for the movie. The movie begins with a car crash, and it ends with a car crash. Throughout the movie-like excerpts, each scene showed that a community of practice was present, but the movie also showed that not all communities of practice were legitimate. Legitimacy will be a topic in another essay, but for the purpose of this essay, legitimacy shows that a community of practice must be meaningful and productive, having all involved working toward a common goal.

GSLL 6206 80 Sec. 2

Roger Johnson

February 18/2012

Afrocentricity as I see it

As I move forward to complete Dr. Plumb's class, I have been comparing the concepts of Community of Practices and whether it can be infused with Africentric Principles. The course is quite interesting, and at times the material regarding Wenger can be very difficult to understand. It becomes so difficult that it becomes simple. If I read and re-read the material, I can always find a port hole to make sense of what Wenger is trying to say, but for the sake of this essay, my primary focus will give my idea of what I believe to be as the underpinnings of Afrocentric practices.

In determining my concept of Africentricity, I have taken into account the need to assess this topic critically, as opposed to comparing Africentric notions of differences. By my own definition, Afrocentricity is, "knowing that the tribulations from the African Diaspora does not inhibit people of African Heritage to strengthen their communities, educate themselves, while at the same time being conscientiously aware of systemic racism". Allow me to explain myself. For the most part, Black people have struggled mentally to benefit from the contributions they have made to society. Irrespective of European dominance, and exclusion, Black people have maintained strong and stable communities. In the early years of the African Diaspora, Blacks had to educate themselves because European society either denied them education, or the necessary resources to obtain a meaningful education. If Blacks were fortunate enough to receive education, men were educated as blue collar tradesmen, and women were educated as domestics. Thus, to be conscientiously aware means that Blacks must maintain the ability to know racism, and continue to fight the struggle by means such as the Africentric Cohort.  

 I think that successful strategies for advancing educational change in the Black community must be empowering, be written specifically for the Black community, as well as hold the educators accountable for the delivery of pedagogical edification. Also, all community members included even if they are not academically educated. We must bear in mind, that they have knowledge, experience, and have contextually experienced racism because, history dictates that Blacks have been marginalized in educational circles for over 400 years.

Unfortunately, race is significant when speaking of educational inclusion. So I assert the thought that Black people must repetitiously take control of the tedious task of educating their communities. In doing so, I think they Black people will become aware of their own conscientiousness, and place more focus and emphasis on understanding who they are, rather than on what they can become. It is very difficult to uneducated the educated.

                                                               

I am with conviction that the concept of spirituality and the role it has played in the Black community must be present at all times. I think the problem arises from the European mercantilistic idea of personal wealth. I will admit that most of us living in a democratic society, possess the vocation to attain personal wealth and absolute freedoms. However, Afrocentricity is a collective and communal concept, including all community members. So I believe if Black people can incorporate the ideas of Eurocentricity with Africentricity the defragmentation of our communities will slowly diminish.

In closing, so much has been said about Afrocentricity. As we enter into the year 2012, one would think that people from all walks of life could understand world cultures. When I hear the word education, I continue to think it strange that we still live in a society where there is so much disparity in what is considered and valued as appropriate education. Most learning institutions educate their students from a Eurocentric perspective. Learning from a Eurocentric point of view, leaves a narrow gap for other cultures to learn or study from a non-Eurocentric perspective. Education does not belong to any one race or culture, nor can it be implied that any cultural education is superior. Those of us who live in a democratic society must adhere to an inclusion mindset. Hence, I believe a successful lifelong learning program should include both Africentric and Eurocentric concepts in order for community practices accomplish a meaningful outcome.   

GSLL  6206 80 Sec. 2

Roger Johnson

11 February 2012

Afrocentricity: A Phenomenon or a Concept

            As I reflect on this course, I find the written material interesting but difficult to follow at times. What I do find quite interesting about this course is that the community of practice Wenger is describing, have characteristics and notions similar to those of the Afrocentric Community. I say this because the only difference I see between community practices and Afrocentric practices, is the wording.  The only problem I have with Wenger's notions is that he does not expound on the issue of race. I believe the word race is often used to establish advantage and privilege, or perhaps both. So the whole idea of Afrocentric theory has to be taken seriously because Africa had successful and productive kingdoms, long before European society became a part of  building a society.

            Africa is home to the oldest document ever written, The Teachings of Ptahhotep. I only use this information as a point of reference, and not as a  topic for my essay. Therefore, Africans must have had knowledgeable societies since they were fully functional and productive, and in possession of scientific knowledge. My point is not to say that an Afrocentric theory is superior to Eurocentric theory, nor am I saying that it is inferior, but what I am saying is that Afrocentricity is alive and must be considered valid. 

Getting back to Wenger's idea of community practices, s/he concludes that the imagination is what gives us the ability to go beyond physical engagement. On the same token, s/he also describes that communities of practice considers practice as a mutual engagement, the development of interpersonal relationships, and sense of belonging. Ironically, the very essence of Afrocentricity entails all of the concepts because, Afrocentric theory places emphasis on conscientiousness, focus and understanding. For me, the notion of community of practice is an Africentric concept because it states that society must work from an alternative position.

This idea means that oppositional voices must also be heard and considered. If this concept of Africentricity is denied its place in society and history, it will only serve to reinforce the mistrust.  The  domination of Eurocentric educational institutions have to improve positive educational outcomes for all social and ethnic groups. Thus, any successful strategy for educational change must empower all  for groups whose experiences and histories have been marginalized by European educational systems.

Lifelong Learning: The Fundamental Reality

GSLL 6206 80 Sec. 2

Roger Johnson

28 January 2012

As I read Wenger's text, I find the material complex in nature but fundamental in his notions. In vignettes 1and 2, s/he uses the roles and responsibilities of claims processors, to show how knowledge can sometimes inhibit a preconceived outcome. S/he states that claims processors use a worksheet to calculate incoming claims. The worksheets are relatively straight forward and if information is logged correctly, the total amount of payment awarded to the client will be calculated in accordance to the inserted information. However, there are unknown factors that will inhibit the claims processors from effectively settling some of the claims, because information from other departments must be included before a final decision can be made for payment.

Within the employ of the claims processors, are implicit expectations that are not written in their job descriptions. They will continually retrieve information from other departments to determine whether the claimant has received recent payment or has had their benefits altered in some way. In some instances benefits may have been cancelled. At the same time, phones are also ringing and must be answered. Answering phones is crucial and is an integral part of a claims processor job description. The claims processor will need information not available to them because it has not been uploaded to their system, or the information has not been processed. S/he also talks about a claims processor who overheard a conversation between other employees that was pertinent information. If the claims processor did not overhear the conversation, they would have had to find this information on their own which would have taken up valuable time and could possibly create a backlog in the department.

I think Wenger is using these vignettes to show how a community of practice is formed at Alinsu Insurance Company. There is no question that there is consensus and commitment at Alinsu. The working environment is positive environment, and employees have a willingness to assist one another when and where it is necessary. I also see committed employees because they do whatever it takes to complete a given task. Sometimes the task they need to perform, is not a task that is conducive to their job description. I can see how the worksheet is a contributing factor as to the difficulties sometime faced by the claims processors. If the processors only followed the guidelines and procedures dictated by the worksheet, they would often find themselves overwhelmed with incomplete claims as well as a chaotic department. I think Wenger is saying that it is not our knowledge of any given thing that advances our society, but our ability to use our imagination when we are in doubt. The claims processors needed to use their imagination to solve many problems that had no direct link to their department. The fact that the worksheet was written correctly and covered all aspects of mitigating a claim, it did not address the fact that all claims are different and may require information not listed on the sheet. Hence, a community of practice is formed, and the cohesiveness of the employees will work in harmony and effective.

I am with the belief that Wenger's notions can be infused with the teachings of an Africentric organization. Wenger talks about community and organization, and Africentrism models community as an underlying practice. Both address overlooking the faults of one another, a desire to be in harmony and balance, avoid conflict, and work toward seeking positive interactions whether it is inside or outside of the workplace. That being said, it then stands to reason that a communal or group type of relationship is necessary, if society is going to advance in a meaningful and positive direction during this age of fast paced lifestyles and technological precepts. Therefore, to follow Wenger's idea of community practices, I think society must become connected and recognize the pitfalls of our nonproductive tendencies within ourselves and our organizations. Until we are able to improve on the perspective of community practices, we will never have the ability to improve ourselves or our organizations.

References

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

            New York: Cambridge University Press.    

Roger Johnson


GSLL 6206 (80) Sec. 2


21 January 2012

Possible Learning Practices: A Personal Perspective

            The first thing that came to mind when Dr. Plumb asked the class the question, "what did we know and think about Kwanzaa“? I thought to myself, "why is he asking that question, and what did he expect for an answer”. As the class progressed, I had the understanding that s/he was using the seven learning principles of Kwanzaa, as a point of reference to compare with Etienne Wenger’s publication, Communities of Practice. In the beginning, I struggled with the comparison because I was unable to make a connection between the two. After close examination, I think there is a possible connection, when you use the principles as it relates to community.


            According to the founder of Kwanzaa, Dr. Maulana Karenga, Kwanzaa was a holiday for African American culture to celebrate its history and existence in America. It would also give people of African descent, the opportunity to identify with a structure based on concepts that were typical of continental Africa. Everything was based on community involvement whereby family and community could share their love and joy. The seven principles of the Nguzo Saba has the community at the centre of all functions. So if one member of the community fails, then it is possible for the whole community to fail. Community is a collective entity and is only as successful as the people who live in it.


            I have only had the opportunity to read a portion of Wenger's book, but I could see where some of his/hers ideas correlating with the principles of Kwanzaa. S/he states that we all belong to communities of practice. So irrespective of our job descriptions, our family situations, or our status in life, I think Wenger is saying that we belong to several communities of practice at any given time. Everything we do and say makes us a part of a community. In other words, no matter what activity we become a part of, we not only become involved in that activity, but we become a part of that activity. Therefore, the impact of any given outcome will affect someone we may never have the opportunity to meet.


            Both authors have community orientated concepts and place community members as being vital assets to their respective communities. However, I think Wenger's, Communities of Practice theory, is strategized to include the world as the community and not a specific group. Karenga, on the other hand, states that he initiated Kwanzaa, to the dedication of the struggles suffered by African American's. During the Civil Right's/Black Panther Movement's, many African American's sacrificed their lives so that the up and coming generations could enjoy a more peaceful anf prosperous life in America.





            As much as I see the differences in Wenger's and Karenga's concepts, I think their target is to empower the community. What I find most interesting, is that both concepts empower communities from an individual and collective perspective. I see this project as the beginning stages of lifelong learning because I am using the information as it is needed , as opposed to learning what the information means. I did not use my previous points of view, or my educational background to come up with a conclusion, but I used the social constructs of a given situation in order to form a judgment and to have the ability to use this information in my everyday life.