If doing is learning, there’s plenty to learn and do with the ideas Douglas Thomas and John Seely Brown present in A New Culture of Learning: Cultivating the Imagination for a World of Constant Change.
Working with the theme of social/collaborative learning that we’ve also encountered in The New Social Learning by Tony Bingham and Marcia Conner, in the New Media Consortium (NMC) Horizon Report 2012 Higher Education Edition and “Communiqué from the Horizon Project Retreat” held in January 2012, the eLearning Guild’s new “Social Learning: Answers to Eight Crucial Questions” report, and many other books, reports, and documents, Thomas and Brown take us through a stimulating and brief—but never cursory—exploration of “the kind of learning that will define the twenty-first century.” And it won’t, they tell us right up front, be “taking place in a classroom—at least not in today’s classroom. Rather, it is happening all around us, everywhere, and it is powerful” (p. 17).
As we’ve already seen in a series of articles here in Building Creative Bridges, our learning spaces and the way we foster learning are continuing to evolve—which doesn’t necessarily mean, as Thomas and Brown note in their own work, that we’re completely abandoning classrooms and the best of the training-teaching-learning techniques we’ve developed over a long period of time. But the fact that plenty of effective learning that produces positive results “takes place without books, without teachers, and without classrooms, and it requires environments that are bounded yet provide complete freedom of action within those boundaries” (p. 18) offers us plenty of possibilities to rethink what we and the people and organizations we serve are doing.
Their summary of how Thomas’ “Massively Multiplayer Online Games” course at the University of Southern California seemed to be spinning wildly out of control as students more or less restructured the class from lots of lecture and a bit of demo to lots of exploration followed by short summary lectures at the end of each session leads us to the obvious and wonderful conclusion that, by taking over the class, the learners were also taking over control of their own learning and producing magnificent results—a story similar to a situation also documented by Cathy Davidson in Now You See It.
And it doesn’t stop there. As they lead us through a brief summary of instructor-centric and learner-centric endeavors, we see a theme that crops up in much of what is being written now about m-learning (mobile learning, i.e., learning through the use of mobile devices): that the new culture of learning “will augment—rather than replace—traditional educational venues” and techniques (p. 35).
What flows through much of Thomas and Brown’s work—and what we observe in our own training-teaching-learning environments—is what they address explicitly near the end of their book after having discussed the importance of learning environments: the need to foster playfulness in learning and the parallel need to work toward a framework of learning that builds upon the Maker movement and that acknowledges three essential facets for survival in contemporary times: “They are homo sapiens, homo faber, and homo ludens—or humans who know, humans who make (things), and humans who play” (p. 90).
We have plenty of examples upon which to draw: Michael Wesch’s experiments with his Digital Ethnography project at Kansas State University; the YOUMedia Center for teens at the Chicago Public Library; smart classrooms where technology enables creatively productive interactions between onsite and online learners; and even the information commons model that began in academic libraries and is increasingly being adapted for use in public libraries. There’s much to explore here, and that’s why some of us have been promoting the idea that it’s time to add to Ray Oldenburg’s The Great Good Place concept of three key places in our lives (the first place being home, the second place being work, and the third place being community gathering places where we find and interact with our friends and colleagues away from home and work) with a new Fourth Place: the social learning center that onsite as well as online as needed.
Another theme that Thomas and Brown bring to our attention is the way communities—those vibrant foundations of our society that are so wonderfully explored by John McKnight and Peter Block in their book The Abundant Community and continue to be fostered on The Abundant Community website—are developing into collectives—less-than-rigid gatherings of learners and others who are drawn by immediate needs and then disperse if/when those needs are met.
“A collective is very different from an ordinary community,” Thomas and Brown write. “Where communities can be passive (though not all of them are by any means), collectives cannot. In communities, people learn in order to belong. In a collective, people belong in order to learn. Communities derive their strength from creating a sense of belonging, while collectives derive theirs from participation.” (p. 52).
All of which leads us to an obvious conclusion: if we are inspired to do the things within our communities, collectives, and organizations that Thomas and Brown describe and advocate, we will be engaged in building the new culture of learning they describe—while learning how to build it.