Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Twitter as part of an online learning-cultures approach: exploring a lecturer’s and a student-teacher’s perspectives. Dr Ursula Edgington Ms Jade Wilton Abstract Twitter is a popular - some would say ‘unique’ - social networking and micro-blogging site. Although social networking sites are viewed by some as ‘a distraction’ to learning, research suggests they can often be used proactively by teachers in all sectors, to share ideas, texts and images in a positive and informal way (Poore, 2013). Twitter in particular has been found to enhance learning outcomes through encouraging student creativity and social engagement (Jimerson, 2015; Junco et al., 2013). Using an auto/biographical interpretive approach, this theoretical, reflective chapter about using Twitter, draws on the authors’ two individual perspectives as lecturer and student-teacher. Within the context of a New Zealand university, we draw on a multi-disciplinary ‘learning cultures’ model (James and Biesta, 2007), founded on the sociology of Bourdieu (1991). Presenting metaphorical ideas, together with practical pedagogical strategies, we explain how the theoretical tools within a learning cultures approach, resonate with Māori philosophy. Māori concepts of ako [learning/teaching] and Te Whāriki [a woven mat for all to stand on] illuminate Twitter as an empowering ‘third space’ for connected, multicultural learning. Introduction Twitter is a micro-blogging, social networking site, where public posts and interactions are limited to 140 characters. Although now slightly in decline, its popularity grew exponentially after its launch in 2006; currently over 300 million regular users tweet on average over 500 million posts per day (Jimerson, 2015). The public and diverse nature of tweet interactions has been argued to be the reason why university students (and educators in particular) have been enthusiastic to 1 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) engage with Twitter (Junco et al., 2013). As one UK student-teacher tweeted recently: “It's more than worth it, I've learnt loads of new ideas from Twitter. It's like a big, live, book of ideas!” (via @TrainingToTeach) An important aspect of learning with Twitter is how it can encourage an engagement with the topic in a community outside the physical (or virtual) classroom (Birch, 2013). For instance, making cross-disciplinary connections with news articles brings new context to learning tasks and assessments, especially if they have personal significance (Boud, 2009). It can also add valuable humour to an otherwise unappealing topic or concept (Ellingson, this volume). Importantly, these kinds of strategies may be particularly meaningful for Māori students who often place high value on the concept of a whānau [extended family] as a shared community of experiential learning (Mahuika, et al., 2011). But as Reeves and Gomm (2015) have argued, it is the how and why this shared community is experienced that needs to be explored. What does this kind of community engagement offer students and teachers that is different from other learning communities they may participate in? Addressing this issue, this chapter argues how a learning cultures approach could bring new insights to this shared community experience. As an holistic multi-cultural approach to pedagogy, it embraces the contextualisation of learning through visual and metaphorical ideas. Firstly, this chapter will summarise the academic literature of the theoretical concepts in a learning cultures approach, which as we explain, carries some resonance with Māori philosophy of learning. Author vignettes are presented as examples of our individual perspectives of Pākehā (European) lecturer and Māori student-teacher. After each vignette, some examples of the practical application and experience of this approach will be discussed through the lens of a learning cultures model. In particular, we use the metaphor of Te Whāriki [a woven mat for all to stand on] to illustrate how Twitter can empower individuals engaged in connected learning experiences. Finally, these concepts and perspectives are drawn together to assert Twitter be more widely put to use in enhancing contextual, multi-cultural pedagogies, in online courses and elsewhere. 2 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) What is a ‘Learning cultures’ approach? A learning cultures approach is based on multi-disciplinary theoretical tools from Bourdieu (1991). The underlying principles employed in this approach are that learning is socially experienced, so that rather than using individualised concepts of learning, learning is seen as something that is always cultural. This also acknowledges that the practices and definitions of learning vary and are structured by powerful interests as well as individual choices (James and Biesta, 2007). In other words, a shared community of learning through social interactions is crucial to individual learning journeys. The conceptual framework of learning cultures has been utilised in various educational environments, including tertiary colleges (James and Biesta, 2007); community education (Birch, 2013) and universities (James, 2013). It has also been discussed in the broader context of learning-oriented assessment and teachers’ perceptions of ‘best practice’ (Carless, 2015). However, this chapter is unique in drawing comparisons with Aotearoa New Zealand’s Māori language and philosophy. This analysis is valuable because, as Biesta (2011) argues, often learning is founded on strongly-embedded assumptions based on societal norms and the unhelpful binary language of Western world-views. In addressing these issues, a learning cultures approach seeks to deconstruct and transcend these assumptions, through valuing and sharing personal knowledge and experiences. When considering the impact of specific academic disciplines in universities and the boundaries they create, it could be argued that rather than critiquing Western understandings, institutions further embed these biases (Boud, 2009). But if continuing social inequalities in societies are to be addressed through education, it is exactly these assumptions that need to be deconstructed and challenged (Bourdieu, 1991). This is particularly relevant in the New Zealand context, where Māori and Pasifika students are underrepresented in tertiary education and within senior positions in the workplace (Mahuika, et al., 2011). Arguably, sharing and respecting diverse life experiences forms an important way of raising awareness of, and overcoming stereotypical prejudice and a learning cultures approach presents valuable ways to address this. Practical application of a learning cultures model through using Twitter will be discussed later in this chapter, however first it’s 3 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) important to briefly explain the philosophical theory behind learning cultures and its relevance within a New Zealand online learning context. Theoretical Concepts of a Learning Cultures Approach Consideration of the interactions between physical, social, spiritual and emotional aspects of learning are widely accepted as crucial when re/designing any course and assessment (Illeris, 2002). In the New Zealand context this approach is conceptualised by Te Whare Tapa Whā, a contemporary Māori paradigm originally used for Māori-focused healthcare initiatives (Durie, 1994). Te Whare Tapa Whā is often symbolised by the four sides of the marae or community meeting-house, which represent the influences upon individuals. The four elements are: te taha wairua, the spiritual aspects; te taha hinengaro, the psychological or emotional aspects; te taha tinana, the physical body; and te taha whānau, the family, extended family and wider community. This arrangement will be familiar to Western educationalists, where curricula strategies are commonly divided into Physical, Intellectual, Emotional and Social (PIES) (e.g. Stretch, 2010). Like the four quarters needed to complete the (holistic) PIES ‘circle’, a metaphorical building cannot stand without the stability of all four walls and this represents the importance of the lived environment. For successful learning and well-being, balance is required and any breakdown in this stability may result in negative consequences for the individual and their wider community. This holistic perspective is reflected in numerous psychological learning theories worldwide and remains highly relevant when deconstructing assumptions about how the context of students’ lives interconnects with institutionally-prescribed learning objectives. However, this paradigm is argued to be reductionist; rather than four separate entities forming an holistic approach, these complex aspects of an individual’s context and interactions within learning processes, overlap and are interwoven (e.g. Heaton, 2011). Furthermore, definitions of these terms cannot be simplified to Western world-views; the Māori language reflects diverse interpretations including the historical evolution of phrases through etymology, cosmogony, spirituality and biology (Walker, 1990/2004). For instance, the definition of te taha tinana, [the physical body] includes organs such as the hinengaro [spleen] which as well as 4 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) performing its biological function, is also believed to be the centre of an individual’s emotions and memories (Salmond, 1985). Māori ways of knowing do not comprise unhelpful binary divisions between biological and emotional, these natural aspects of lived experiences are unified and interrelated, not only within individuals but through ancestral biographies (Pihama et al., 2014). Māori genealogy is a powerful entity incorporating perspectives acquired from whakapapa [ancestors] such as the spiritual embrace that depends upon the natural balance of entire environment. For example, one individual wakes up to rain; today is his grand-father’s funeral and rain is interpreted as a sign of loss from his ancestors. Similarly, another individual sets off to work, and sees the rain as cleansing and renewing the air; interpreting this as invigorating their day ahead. In short, Māori philosophy emphasises how individuals feel connected to the environment that holds them within that knowledge. Understandably, however, these different philosophical understandings may be difficult to grasp for those unfamiliar with this worldview, hence sharing creative pedagogies that are an intrinsic part of a learning cultures approach could be useful. One creative strategy is metaphor, which, like art, allows for the unspoken to become articulated; ambiguities of words or pictures that contain irony, or pun can be deconstructed and re/interpreted (Bourdieu, 1993). Writers such as Lakoff and Johnson (1980) have argued convincingly that metaphors influence our worldview – emphasising uncertainties of thought and language. Metaphors are therefore important in encouraging teacher-researchers to make sense of our social worlds and to ask questions – especially when individuals’ interpretations differ. In this way, new conversations are opened up, because they encourage us to see how social structures are not concrete, but actually co-exist and interact with each other and with their own objectives. As Grenfell and James (1998, p. 172) noted, Bourdieu acknowledged how the unobserved is not necessarily unknowable, and has value too; hence its importance in teaching and learning. Because metaphors are flexible, meanings can be stretched, deconstructed and re-built in attempting to develop new ideas and meanings (Ellingson, 2008). When creating multi-cultural pedagogies then, metaphors could provide a useful interpretive tool to enhance conversations about conceptual knowledge (Edgington, 2014). 5 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Usefully, there are valuable alternative models to Te Whare Tapa Whā in the New Zealand educational context. For instance Te Whāriki [a woven mat for all to stand on] forms part of the New Zealand national curriculum. The document defines overall objectives for early childhood programs, but as a metaphor, Te Whāriki could be argued to have wider, symbolic meanings that inspire individuals of all ages and cultures to ‘weave’ their own learning, empowering them within a reciprocal relationship. This is particularly relevant for student-teachers then, because it encourages contribution and engagement in society and critical thinking skills, something that (as we illustrate later in this chapter), social media such as Twitter can support. Rather than adhering to traditional Western structures of meaning in a curriculum framework of physical, intellectual, emotional and social factors, Te Whāriki is grounded in sociocultural theory (Biesta, 2011). Interactions are therefore the centre of students’ activities, co-constructing their own knowledge and understandings (Illeris, 2002). Hence the philosophy of lifelong learning as a fluid, developmental process is embraced, within a diverse, multi-cultural, digital society (Coffield, 2000). Practical application of this approach can therefore be addressed through the use of mediums like Twitter, because it embodies a structure of diverse social interactions. Exploring the deeper meanings of using Te Whāriki through metaphor provides some valuable insights into conceptualisations of learning, including the shared learning experienced through Twitter. In a practical sense, the complexity could be argued to be embodied in the traditional Māori weaving techniques symbolised here: 6 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Photo 1: A weave created on a live flax plant at Arapuni, Waikato, taken by the authors. A woven artefact is created through careful weaving, constructed through the layering patterns of interconnecting leaves from the flax plant. Each layer is built upon to create a structure, the pattern of which is significant because it has been handed-down through generations of skilled ancestors through narrative and song. With this in mind, Te Whāriki becomes a useful metaphor for deeper understandings of one of the key concepts of a learning cultures approach: Bourdieu’s concept of habitus defines the complex interwoven contexts of our learning lives (Bourdieu, 1991). Dynamics that we each bring to every situation and relationship are an intrinsic part of how we learn and interact (Reay, 2004). The consolidation of past decisions, experiences, as well as our hopes and expectations, interact together within ‘fields’ of different pressures and rules or doxa. Similarly, in Māori tradition, the flax plant itself holds sacred meanings with intrinsic doxa, through symbolising family members of whānau. The central, younger shoots of the plant are seen as the ‘child’, with ‘parent’ leaves either side. Traditionally, leaves acceptable for use in weaving are the older, weaker outside leaves; representing ‘grandparents’. This is a powerful 7 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) metaphorical representation of intergenerational aspects of past, present and futures that we explained briefly above. Bourdieu explains how our habitus may be outwardly interpreted by others through our accent or body language. Our habitus provides an interpretation of ‘one’s relationship to the social world and to one’s proper place in it’ (Bourdieu, 1984, p. 474), as well as simultaneously, internally being a part of it. In the modern field of social media, this concept takes on new meaning; our publicly available ‘profile’ may be inauthentic through strategic manipulation; different to our ‘genuine’ selves. Furthermore, our public interactions may be with individuals whom we have never (physically) met and who may too be performing a virtual identity for a specific purpose. Twitter is one way of engaging in this interaction because it gives voice to individuals who might otherwise not be heard; providing an opportunity of empowerment. Habitus is multi-dimensional, for example it could be seen in the innate but hidden skills within a teacher’s professional habitus (Grenfell and James, 1998) and the emotional resilience teachers and students may develop over time (Hargreaves, 2000). For us, the importance of trying to understand our own habitus resonates with the context of our lives and how professional habitus brings value and meaning to our interactions in teaching and learning. For instance, our ancestors, family background, gender, age, past and current experiences in different cultures and contexts brings unique significance to the processes involved in communications with students, peers, colleagues and research participants (Denzin, 1984). Other aspects of professional habitus may include fears and aspirations, real or imagined (or a combination of both). And it is interesting to note how these interactions differ depending on whether they are via Tweets or other virtual communications. As authors, this brings significance to our reflections and writings, and simultaneously our continuing professional development (CPD) as (student) teachers and researchers. This is because no researcher begins a project as such; our context and re/presentations to our selves are an integral part of the processes and outcomes of our thinking and writing (Wright Mills, 1959). 8 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) In an online learning environment, rules or doxa exist to protect individuals from potential harm. By definition, doxa are unspoken; they may be innate or hidden. Some students may already have experience of online learning, and be familiar with the concepts of engaging with a forum or commenting on a podcast. Others however, may still be in the process of ‘learning to learn’ and yet this status may be invisible to others in the group (including the teacher/lecturer). As we explain below, Twitter can be used to break down some of these boundaries and to encourage experiential learning activities that de-mystify some of these rules. Transposing the concepts important in a learning cultures environment into a virtual classroom can bring new meanings to researching and resources, contextualising them. In turn, these reflections provide inspiration for new ways of learning and teaching. In essence then, a learning cultures approach seeks to enable pedagogical strategies which help to draw and reflect on past experiences and knowledge and future aspirations in a mutually respectful atmosphere, so each student is recognised and valued (Biesta, 2011; James and Biesta, 2007). In the New Zealand context, this resonates with the Māori concept of ako [teaching/learning] – a symbolic interrelationship between student and teacher in that learning is non-hierarchical and a shared experience (Simpson and Williams, 2012). This concept is used in classrooms where differentiation is aimed at addressing Māori and Pasifika students’ needs, through approaches which are defined as holistic and creative. By drawing on evidenced-based, diverse pedagogical strategies which embrace the ethos of ako, Twitter can help towards developing a learning cultures approach where teacher, teacher-student and student outcomes are enhanced. 9 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Vignette 1: Ursula A few years ago I was a voluntary convenor for the British Sociological Association (BSA)’s ‘Postgraduate Forum’ – which was a special interest group of mainly PhD social-science students. As well as distributing a regular email via a ‘newsletter’ facility, I also utilised social networking platforms like Facebook and Twitter. This not only provided a cost-effective way of disseminating information, it also allowed any interested individuals to engage with the research community in events, jobs, funding opportunities and other items of interest. It quickly became obvious that Twitter was a favoured platform by many new and experienced academics and that this was a fast and effective way of communicating local and international issues, sharing blog posts and writing feedback. The hashtag #phdchat is now well-developed, including regular synchronous conversations that occur - facilitated by individuals from various disciplines. Other hashtags regularly become part of these tweets (e.g. #writing #loveHE #academia etc) which encourage a broad range of research-active individuals to join the conversation. These individuals are all at different stages of their research project, often with valuable suggestions to share. It is difficult to imagine a more open and fun way to explore and learn. Not only about the research subject per se, but also about connected matters – published authors, funding opportunities and new/s articles. I always encourage my students - at all levels of learning - to set-up a Twitter profile and experiment with searching items of interest – personal and professional. The fun of twitter is seeing the professional and personal side-by-side; the promotion of a book by an author, might be preceded by a photo of her walking her dog for example and this de-mystifies the world of academia. Often it’s the genuine humanness of these interactions that offers a more meaningful understanding of lived experiences within the research process. After paying due consideration to privacy settings and ‘netiquette’, Twitter offers a unique opportunity. Indeed, research must have been very isolating for some individuals before Twitter, in comparison with the superb possibilities to engage and share all that the Twitter #phdchat and other communities now offer. 10 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Diverse types of conversations with known and unknown ‘followers’ on Twitter can help individuals build self-confidence and also assist in them getting to know their own classmates in an informal environment. At the beginning of any learning journey – no matter how short – it is important to build rapport between everyone involved (Knowles, 1985). In a conventional classroom environment, this can be fairly straight-forward; applied through popular ‘ice-breaking’ or ‘team-building’ tasks and less-structured ‘tea-break’ socialising. The online environment presents some very specific challenges in this respect, but the principles remain the same. Introducing the ‘rules of the game’, the doxa that will become the context to this and further learning can be incorporated into a fun quiz or puzzle (Ellingson, In Press). This can be shared through Twitter, which can, in turn, also provide valuable feedback from students on its usefulness. Building a culture of learning needs an open and trusting environment, and that can be achieved through self-assessment strategies and playfulness, such as tasks that involve sharing favourite music. Twitter has proved an especially useful medium for sharing videos or clips. As the vignette above explained, by combining them under a specific hashtag (e.g. #[the course identifier]) for the group of students to see, this encourages interaction about music which also has relevance for developing and sharing study-skill strategies. Another subject valuable for building rapport in this way is asking students to search Twitter and tweet about what (other) kinds of learning strategies they find useful on a personal level (Salmon, 2003). This task always provides some new ideas that can be added to suggestions for future cohorts, building a shared community which develops over time. For those students who prefer to stay within the Virtual Learning Envrionment (VLE) and who have not (yet) fully explored the potential of Twitter, a Twitter ‘feed’ can easily be added to the VLE, presenting students a summary of the current tweets from relevant hashtags within a manageable box, alongside other learning materials. Experience has taught me how a tweet reminding students about an assignment deadline or a new reading text available is highly effective as a way of gaining attention. When also incorporated into the VLE, it provides another motivation for 11 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) students to engage with Twitter to see what other posts may be useful or inspirational to them. It’s the openness of the communication possibilities that provides the key to Twitter’s appeal. Whether it’s a conversation with a favourite celebrity or some encouragement from a colleague, the accessibility of these conversations is open to anyone who chooses to get involved. Hence, in these ways and others, Twitter provides a multi-cultural environment where opportunities for different types of learning communities can emerge – through synchronous as well as asynchronous discussions. But balancing this is important in developing an interactional learning space (Salmon, 2003). The dynamics of the classroom changes if synchronous meetings or ‘Tweet-chats’ are held and these should always be optional as not all students will be able to attend or perhaps feel comfortable contributing to a discussion at a pre-determined time (Bowles, 2004). Students may be present either in real-time or later, but either way not necessarily provide evidence of engagement in the debates. However, this silent ‘lurking’ in the background of a discussion might not be wholly negative; indeed, it may be valuable thinking time for some students, that may not become apparent until a later assessment (Reeves and Gomm, 2015). As we pointed out in the metaphor of Te Whāriki, the spaces between the woven pieces are equally important to the pattern and structure of the mat. Similarly, these spaces empower others to use their own voice when they are able to metaphorically ‘stand up’ upon Te Whāriki to articulate their perspectives. The importance of accessibility to asynchronous discussion for students from rural areas is particularly relevant in the New Zealand context, where Internet broadband services are frequently unreliable and/or costly. It is widely acknowledged that the benefits of ‘flipped classrooms’ can significantly enhance learning outcomes (Bowles, 2004; Brooks et al., 2001; Conrad and Donaldson, 2004; Salmon, 2003). This means fully exploiting a VLEs potential, in particular, in enhancing equal opportunities of fair accessibility for students with specific needs. These measures can include tweeting helpful hyperlinks to resources for students such as additional learning support tutors and the university library. The ability to add modern, fun, relevant and engaging course content promotes students 12 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) who can use their devices (BYOD) in diverse settings to explore embedded study skills such as library forums and educational blogs, research and employment search tools, social networking skills and online safety (‘netiquette’). In particular, using Twitter to enhance a blended learning experience of students using a flipped classroom technique allows absentees to the virtual classroom to catch up and provides additional readings for those students who are of higher ability and/or are further advanced in their studies. This differentiation is important because technological knowledge outside the physical classroom is valuable when employers demand these skills be enhanced, not neglected. This is why explorations of how social media such as Twitter can be used in all types of lifelong learning environments - including the workplace - are so essential. Using these and similar strategies to contextualise learning and bring it some real-life relevance for students also has the advantage of connecting lecturers with opportunities for reflective interactions. Whether online ‘Tweet chats’ with peers and/or students or networking events where relevant research-informed pedagogy is debated, these can usefully support the ongoing processes of development of online courses and lecturers’ agency, thereby embracing a broad definition of a learning cultures approach. The Māori word ako is therefore embodied in Twitter interactions by presenting symbiotic relationships between students and teachers, whether in formally defined roles or not. Returning to the usefulness of metaphor, the concept of ako has been presented as a tuangi model; the two sides of the clam shellfish cannot exist in isolation, nor without the ‘context’ of the seawater around it (Simpson and Williams, 2012). On that note, we present the second vignette: 13 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Vignette 2: Jade As a female, Māori student my needs for an optimal learning environment involve more than just academic know-how, I need a reciprocal student-teacher relationship to share my own experiences and mix these into the learning; contextualising meanings so I can achieve the best outcome. In this way, not only am I absorbing my lecturer’s insights, but in turn, sharing the unique attributes my culture offers to communicate a varied perspective. That’s because, Māori philosophy of learning holds a deeper meaning than contemporary ideas of student-centredness; it emphasises the belief that it is unnatural for students to walk an academic pathway unsupported. Initially I was introduced to Twitter because of an online academic writing course at university. It opened up a reciprocal relationship that unfolded during my learning journey with my lecturer, and with her guidance, Twitter invited me to a place where I could extend my own learning. I am a person who no longer engages with Facebook, because I am reluctant to share my personal opinions of the ‘day in the life’ posts of various meals, statuses, locations and virtual gifts. These posts became a rather tiresome chore to ‘like’ when I did not have time to participate, and check that I was still ‘friends’ with people I didn’t actually know or others I could alternatively just email or phone when required. Within Facebook I hadn’t found an intellectual community of voices I wanted to engage with; instead, it was a ‘family and friends’ network. I found the intention of using Twitter to improve my academic writing motivating. Twitter definitely forced me to write better, as the 140 characters maximum limit made me concise, detailed and direct, what I now refer to as my ‘writer fitness’. As I had no expectations, I was surprised that there was a place that academic perspective existed, and a supportive research environment was thriving. For me, this was invaluable by way of investigating via publications, journals and blog exploration. It also gave my opinion credibility an ‘approval’, by way of retweet or ‘liking’, which developed my skills as a writer, and in turn my academic confidence. The Twitter effect is a measurable one, especially for someone like myself, who due to family and other commitments, has limited time. It enabled me to gain new academic opportunities by making the interaction with the community as specific to my needs as I required, by using hashtags. It is one academic tool and relationship with my lecturer I would now not be without. Definitions of the Māori word ako, as described earlier, are centrally important to student achievement, because it is where an authentic, responsive and reflective learning practice of reciprocity is shared between teacher and learner. With the 14 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) concept of ako in mind, students do not attend university alone; a cultural identity means strengths of whakapapa [ancestors] are also present, along with the support of whānau [extended family]. Importantly, ako sits alongside whānau as an inseparable coupling. Reflecting the concept of Bourdieu’s habitus, Māori student identity is more than ‘what meets the eye’; its complex cultural layers, such as indigenous spirituality are interconnected with physical being. A classroom is a space of purpose; there is an underlying connection to educational frameworks such as collaborative professional learning and development. In order for this to happen it has to be effectively maintained, so staying connected to learners’ needs is essential. A student-teacher can be challenged to keep learning, which is an integral aspect of professional practice, and on a daily basis this can be articulated through Twitter. Ako is present within Twitter because it consists of a supportive community or whānau. Conceptualising Twitter as Te Whāriki provides a metaphor which consolidates the multiple meanings within the artefact of a skilfully hand-woven mat, which, through its cultural significance to whānau and ako can empower individuals engaged in connected learning experiences. The nature of Twitter enables a new virtual classroom of collaboration and openness - to share, exchange, demonstrate and impact diverse learning. This ‘third space’ of learning from the physical and/or virtual classroom and external factors that develop from it adds variety to my interactions and encourages students to view the world through different eyes, political stances, and cultural attitudes. One recent example of this is through the Tweets surrounding the Presidential election in the USA; Donald Trump’s Twitter account (@therealdonaldtrump) has recently been the focus of intense political controversy in respect of perceived prejudice and social inequality. This new way of accessing such a diversity of knowledge adds depth to teaching and learning discussions with whānau: it is unlikely I would have become so politically aware or engaged with these debates, without Twitter. Because Twitter promotes sharing publicly a personal perspective, participating means giving voice to topics of interest and passion, then in turn, within the Twitter community, there is the opportunity to see it from others’ viewpoints. This can be invaluable during the writing process when seeking to refute a thesis statement. 15 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Examples of these can be seen when a hashtag is used, and in real-time participants are able to view pictures, and perhaps videos of those in attendance at a specific event. Links associated with the topic, including information shared from varying sources are also tweeted. As a student-teacher I have experienced how empowering it is to draw my own conclusions, according to the information people have shared, and to then develop research, ideas and lessons triggered by these interactions. This shows how, by using Twitter as a resource full of captured global moments, a learning platform of rich educational content is created. These interactions can be drawn upon and used in teaching practice, as I illustrate below. Twitter allows for connections to be formed with people, communities or organisations, including Māori representatives such as @mihi_forbes and @MaoRRiCulture. The community I have selected to ‘follow’ is supportive and proactive in their voice, immensely helping my studies and opportunities to be successful. Considering I am not engaged in a traditional classroom setting of faceto-face learning, this provides evidence of how meaningful active participation in alternative ways can be. Another example of a Twitter account I follow is @Edutopia, which is a USA-based educational charity, founded by filmmaker George Lucas (Edutopia, 2016). I have tried many of the free, quick ideas to teach children with very few resources, such as learning ‘process drama’. This is a pedagogical technique where, after researching, students adopt historically important characters to act-out in the classroom. In this way, every child can become someone else, and express their knowledge in a safe environment, free from risk of ridicule of peers. This form of dramaturgical approach to learning also means that every type of learner is included in this classroom activity, as auditory, visual and kinaesthetic opportunities occur as it unfolds. 16 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Photo 2: Hand-made carving with family significance: photo taken by the authors Like the woven flax in photo 1, the carved artefact shown in photo 2 above is a piece that includes symbolic gaps within a pattern. This carving carries significance as a family artefact and therefore embedded in it, is the significance of my own professional habitus and my learning with whānau. One end is not framed like the other three sides but open-ended; reflecting how, like the woven nature of Te Whāriki, metaphorically, these gaps allow for a ‘third space of learning’ and a continual, shared, unending path. This could be interpreted as symbolic of the openness in opportunities from digital media such as Twitter. Furthermore, this carving shows the skills necessary in adapting to the learned differences in density and contours of wood. Similarly, in teaching we adapt to individuals’ habitus and the educational climate, as every person’s contribution in that moment affects the dynamics; just as Twitter gives the user a multitude of rich educational moments that are ever-evolving opportunities to share learning progressions. Twitter provides inspirational ideas for student-teachers when planning the teaching of a new science topic within the Primary classroom. Other helpful teacher Twitter accounts such as @TeacherToolkit have regular, helpful ‘classroom hacks’ that provide coping strategies for those important micro elements of classroom management. For instance, students’ pencil- tapping in class can be annoyances that are easily overcome with pertinent correction and BYOD classes are made more effective with suitable digital short-cuts. Likewise, for technology insights that are creative and enthusiastic, TED Talks (@TedTalks) offers innovative replacements for 17 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) old ideas. With a research-informed international audience, including exclusive educational perspectives, TED Talks are stimulating, informative, and researchbased. This dynamic adds credibility to what is being shared, and also adds how theory is transformed into practice. As many of the short talks are appropriate for children to watch too, it is another resource to include in the classroom as a lead-in to a topic. Sonny Bill Williams (@SonnyBWilliams), although most commonly known as a sporting celebrity in rugby, Tweets not only about sportsmanship but also (perhaps surprisingly) inspirational quotes about humility and peace. I have found it beneficial to share the powerful imagery he tweets with students, to show the apparently personal, humble side of a celebrity usually perceived as extraordinary. Like Sonny B Williams, the people I follow on Twitter in my everyday life, I would not ordinarily be exposed to; their life journeys contrast with my own and yet that is what makes this medium for learning so powerful and meaningful. But it is important to have an element of scepticism about these virtual identities and this is where knowledge of internet safety is an important aspect of not only my own learning, but a fundamental part of my students’ lessons. Nevertheless, the images @SonnyBWilliams often shares provide useful triggers for emotive language which can be beneficial to students’ thinking and writing. His motivational tweets can also help to build leadership qualities in physical education, particularly to instil a positive inner dialogue for my students. Inevitably, scholarly Twitter accounts such as @britishlibrary and @WaikatoLibrary provide valuable academic information, but it is the unexpected diversity from the outputs from some Twitter accounts which provide the contrasting sources that can be so effective to include within my teaching practice. Discussion These perspectives of Twitter provide largely beneficial outcomes for our learning, but these concepts can carry negative connotations too. Bourdieu warned how we are at times ‘trapped’ in our social worlds. As a post-structuralist, he questions the embedded nature of language and how definitions could be subject to different interpretations, recreating prejudice and inequalities (Bourdieu, 1991). The 18 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) limitations of characters in every Twitter post can potentially emphasise the risk of mis-interpretations (Rich and Miah, 2013). We therefore need to focus on being sensitive to the nuances of language whilst simultaneously consciously questioning our assumptions. Without this critique of the normalised practice of everyday lives, we risk, in some ways, being products rather than agents of the social world in which we exist, physically and emotionally. So, in the context of learning and supporting others in the learning process, it is imperative that conventions embedded within the expansion and measurement of teaching practices are challenged. Because of the global, diverse and real-time openness of social media like Twitter, it offers some effective ways of identifying and deconstructing these assumptions, as we have shown in our examples in this chapter. Social interaction - both virtual and otherwise - takes place in different fields which are, in themselves, constantly interacting with each other (Bourdieu and Wacquant, 1992). In each field, objectives are set and forms of power through social capital can be played-out. A field can be viewed on a macro basis, that (for example) may be the whole of the educational system, or on a more micro level, where the institution may be a field – with its own rules and objectives, or even the (virtual) classroom itself (James and Biesta, 2007). Similarly, a ‘newsfeed’ from a Twitter profile could be an interpretation of a type of field where public tweets provide an opportunity for an individual’s voice to be heard, challenged, influenced and defended. A field may allow for interplay in a game where habitus provides possibilities for reward, in terms of seeking different kinds of social capital or seeking personal recognition (Honneth, 2004; McQueen, 2014). The different pulls within this ‘market’ are in the potential wins of the players (objects and agents). Likewise it can also incur costs, for example when individuals are overtly challenged or criticised on Twitter; potentially harming self-esteem. Participants termed ‘Trolls’ may deliberately break ‘netiquette’ rules in order to disrupt a social (learning) forum to voice irrelevant, discriminatory, racist, sexist or homophobic views (Safko, 2010). Consequently, Artificial Intelligence (AI) designed to assist individuals with management of social media tools can be manipulated by Trolls, causing additional harm (Ohlheiser, 2016). There are always risks to the Self when engaging with social media and managing potential solutions to these should be carefully considered and discussed in all learning environments. 19 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) Nonetheless, the value of Twitter as a constantly evolving learning tool cannot be dismissed when considering the global, inter- and multi-cultural possibilities (Carrigan, 2016). The interconnectedness of inner and outer aspects of our learning lives cannot be reduced to pedagogical strategies; they are part of the body consciousness, simultaneously linked to residues of past emotional experiences (Denzin, 1984). The Māori philosophy which illustrates the multiple and diverse meanings of concepts like ako and whānau therefore resonate with aspects of the social constructionist theory in a learning cultures approach. In particular, as lecturer and student-teacher, we can see how using metaphor for concepts like Te Whāriki, provide an opportunity for enhanced understandings of theoretical educational concepts like professional habitus and for illuminating reasons why Twitter is an effective learning platform. The relevance of exploring the concept of habitus, through metaphorical thinking which builds understandings of learning processes, provides a context which extends beyond our own lives, into shared cultures. This has profound implications for teaching practice, as can be seen in this quote from American sociologist Mark Freeman, who reflected on the relevance of his Jewish ancestry when experiencing his first visit to the German city of Berlin: “But I had carried with me a significant enough store of common knowledge and common imagery as to activate the undercurrents of some of the events witnessed. ‘Memory’ in this context, becomes a curious amalgamation of fictions, experiences and texts, documentary footage, dramatization, plays, television shows, fantasies and more.” (Freeman, 2002, p. 99). As Freeman hints at above, like art and metaphor, creative fiction can also provide a way that these unspoken aspects of our habitus can be explored. For instance, in the fictional story, The Bone People, Keri Hulme creates a sense of place which also carries historical significance, ordinarily unarticulated. The emotions of the protagonist portray a spiritual sense that adds depth to the story and its inherent symbolism of Māori Aotearoa New Zealand culture. The fluid nature of being between past/present alone/together and life/death opens possibilities, just as an 20 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) awareness of this ‘third space’ opens up potential for learning through critical thinking. This is especially relevant when we consider educational research which indicates that it is within these spaces of uncertainty and risk that learning is more likely to occur (Roberts, 2013b; Williamson, 1998). Conclusion This chapter has presented a philosophical analysis of the relevance of using Twitter as part of a learning cultures approach, within the context of a New Zealand university. Through reflections on our own teaching and learning ethos, we have examined the theoretical concepts from the learning cultures model and provided the metaphorical Māori exemplar of Te Whāriki as a way of illuminating the complexities of different worldviews. For example, habitus encompasses not only our individual past experiences and unique background; influences from myths and whānau, but also spaces where interactions which are unspoken, present a space for deeper, more personal learning opportunities. As we have shown through the practical examples included in this chapter, Twitter provides useful pedagogical strategies that support a learning cultures approach. This is because Twitter can encourage a creative way to learn in a shared community. However, social media communication is not without dangers, and we need to be mindful of how a professional identity is vulnerable to informal interactions of this kind, especially student-teachers who may be inexperienced. Using Twitter to enhance a learning cultures approach provides students with a realistic reflection of the increasingly fluid boundaries between work, learning and social environments (Brooks et al., 2001). The way we write, the processes and rituals involved in writing and how we perceive texts (and their associated sounds/images) constantly evolves – as do the tools we use to create them. Hence learning through communication via digital learning skills is intrinsic to our everyday lives, encouraging diversity and equality (Boud, 2009). We are interacting every minute of every day with different kinds of media in different ways and this is how we constantly learn; there is no reason to separate this way of thinking from formal pedagogical strategies. 21 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. (In Press) On a wider, sociological basis, Māori and Pasifika students continue to be underrepresented in tertiary education and within senior positions in the workplace (Mahuika, et al., 2011). A learning cultures approach is an effective way of sharing and respecting diverse life experiences and therefore forms an opportunity to raise awareness of, and overcome inequalities. Indeed, New Zealand is a multicultural society, so the artificial binary of Pākehā and Māori seems increasingly misdirected. Using Twitter as part of a learning cultures approach can therefore offer not only valuable pedagogical tools, but sociological benefits too. Considering the technological progress made in social media over the past ten years, it is impossible to guess what new ideas may emerge and how these may impact on the development of teaching and learning. Hence, in support of the Māori concept of Te Whāriki and ako, individuals could be encouraged to view learning as continual, fluid, social processes which are integral to developing meanings and professional identities. Further research is needed into whether this approach could be more broadly applied to other online learning environments and educational sectors. 22 Teaching with Sociological Imagination in Higher Education: Contexts, Pedagogies, Reflections Edited by: Dr Christopher R. Matthews, University of Brighton, UK. Dr Ursula Edgington, Independent Scholar, New Zealand. Dr Alex Channon, University of Brighton, UK. 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