I am no expert in sociocultural theory, so I figured someone
here might have some insights -
the subject is communities of practice, and I am, obviously, basing a
considerable
amount of this writing on my interpretations of Lave & Wenger's (1991)
text.
In the text they acknowledge the ways COPs are located in the larger social
world, and yet the analysis of the COPs restricts itself to the immmediate
locations of these
sites.
While there is an acknowlegdment of the historical/political relations
which organize COPs, there is no engagement with the material history
of, say, Alcholics Anonymous, and how this history is woven into the
fabric of the community.
Is there something about LPP which precludes this sort of analysis?
What I mean is,
and this may be my own misunderstanding of the analysis, is there
a theoretical argument within legitimate-peripheral-participation which
makes a materialist analysis of history inappropriate in the contexts
of a community of practice?
I am arguing for a necessity of such readings, specifically
to account for ideological relations which organize a COP, -
for example AA's history is specifically grounded in the privilege
of "masculine" practices,
a presumption of
a "masculine" God, and an assumption that women at that time (1930s)
were not
alcoholics...
- thus the ways women identify within these
socio-historical relations is, it seems to me, quite pertinent.
or maybe I have completely missed the point of identificatory processes
in COPs?
I'd be so grateful for any of your thoughts on this.
diane cellia hodges
"Every tool is a weapon if you hold it right"
(Ani Difranco)
*********************************************
diane celia hodges
faculty of graduate studies
centre for the study of curriculum and instruction
university of british columbia,
vancouver, british columbia, canada V6T 1Z4
(604) 253-4807
dchodges who-is-at interchange.ubc.ca