Abstract
This chapter provides a detailed overview of contemporary sociomaterial and practice-based approaches, focusing in particular on their implications for conceiving workplace learning. It lays the theoretical foundations for the analysis and arguments developed in Parts II and III. It sets out an ontological position, and key concepts that are not so much applied in the subsequent empirical work, but tangled up in it (including in the approach to ethnographic fieldwork. These foundations are set in a broader context, namely sociomaterial approaches. The way in which contemporary theorists are ‘rethinking the thing’ is highlighted, based on performative, diffractive and non-representational ontologies. The ‘practice turn’ is located within these wider, diverse, traditions, and Schatzki’s practice theory is presented as an overarching framework for this book. Next, research on workplace learning is considered, highlighting the metaphor of emergence and its links to concepts of knowledge . Here Gherardi and others’ practice-based studies are significant, emphasising knowing in practice and aesthetics. The chapter then shifts gear introducing the key arguments that are developed in the remainder of the book. Times, spaces, bodies and things are introduced as four essential dimensions of professional practice and learning, and then a distinctive view of professional learning in an asymmetrical and non-reversible relationship with practice is presented. Learning and practice are viewed as entangled, but analytically distinguishable, and criteria for specifying this distinction are presented.
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Notes
- 1.
I am borrowing on Baradian ideas and vocabulary here, appropriating them significantly.
- 2.
- 3.
To be fair to Caldwell I should acknowledge that he is critical of Schatzki’s turn away from language.
- 4.
- 5.
This work builds on Hager et al.’s (2012) description of five threads.
- 6.
Note the difference here between Schatzki’s use of the term ‘activity’ and the meaning of the term within Cultural Historical Activity Theory (CHAT), where ‘activity’ refers to collective, object-oriented efforts.
- 7.
Interestingly, Gherardi and Perrota (2014) make a similar point relating to professional becoming as ongoing; they draw on a different notion of knowing, and place greater emphasis on tensions and contradictions.
- 8.
Key concepts include Schatzki’s take-up of Heidegger’s thrownness and projection; however these are not so crucial in my subsequent analysis, so I gloss over them here.
- 9.
I also join many in a move away from notions of the body as a discursive construction or product of discourse.
- 10.
Reference is also made to a ‘relational turn’: “a theoretical orientation where actors and the dynamic processes of change and development engendered by their relations are central units of analysis” (Boggs and Rantisi 2003, p. 109). This has parallels with the emphasis on relations, assemblages, and emergence in sociomaterial and practice theoretical perspectives.
- 11.
Imagine a ribbon, one side of which represents ‘mind’, the other ‘body’. One could join them as a simple loop and keep them apart, even if they share the same fabric. The Möbius goes one step further: before joining two ends of the ribbon, one is flipped over. Thus a creature crawling along the ribbon will traverse all of both sides and arrive back at the start, without ever crossing a boundary between the two. Thus we can conceive mind and body as sharing the same fabric, distinct and yet impossible to tease apart fully, resisting any position or moment where one applies and the other does not.
- 12.
For example in forms of practical and general understandings, through which, Schatzki suggests, practices hang together.
- 13.
See Nicolini (2012) for an excellent account of CHAT within a broader practice theory approach to studies of work and organisation, and the role of Marxist philosophy in the twentieth century return to practice.
- 14.
In particular, Edwards (2012) notes the idea that motives are neither internal nor only in practices, but arise in people’s engagements in practices—to me this is echoed in Schatzki’s notions of teleoaffective structures and the relationships between practices and activity; secondly Edwards notes Leont’ev’s view, building on Marx, that practice and cognition mutually arise through and constrain each other.
- 15.
See also Fenwick (2006)’s discussion of practice-based conceptualisations of learning.
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Hopwood, N. (2016). Sociomaterialism, Practice Theory, and Workplace Learning. In: Professional Practice and Learning. Professional and Practice-based Learning, vol 15. Springer, Cham. https://doi.org/10.1007/978-3-319-26164-5_3
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