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.