02.5+Learning+Design

//Submitted by Mandy Geddes//

This blended learning solution was designed in Australia, by Australian learning designers, for the Australian marketplace. The example class cited in this case study (Shanghai, March 2010) was the first one conducted in mainland China.

Although the IEC was aware that there would be cultural differences, they did not attempt to modify the program for Chinese students, preferring to learn from their initial experience there, and then adapt the program accordingly. As the IEC program is internationally accredited (by the International Coach Federation) there is no freedom to change the fixed content within the curriculum for Chinese students, however, the learning design can be modified to create a more culturally sensitive program by reviewing ways in which participants are asked to engage with the curriculum, online. For example, instead of asking the students to reflect on the readings, it may be more appropriate to the Chinese style of learning (Chan and Rao 2010) to ask them to summarise what they have read, thereby asking for "facts, not feelings". This style of learning may be more appropriate in a culture that is more used to "rote learning" of facts, than reflection on them (Friesner & Hart 2004 ). Chan and Rao (2010) explains that memorisation is considered an essential part of learning, and that what Westerners believe to be "shallow" learning, Chinese students use as an entry to deeper understanding.

Of the 12 participants, 8 were Asian and four were Westerners. This mix may have put the Asians at a disadvantage in terms of comfort with the participation style required, but ultimately it was the Asians who contributed more online and the Westerners cited a lack of time for not contributing more fully. The students' participation could be described as “legitimate peripheral participation” (Lave and Wenger 1991) in that they achieved the stated learning goals of the program, as evidenced in their final essays, despite little visible participation. Some were more active online than others, and the most prolific contributions came from two women who in “status/power” terms could be said to be at the lower end of the spectrum as they were mothers who had not yet returned to work. They also set a precedent online by signing off “with love” which may have been off-putting to senior managers in the same program. This may have contributed to the notion of an in-group and an out-group (Ardichvli 2006) where the more “junior” members contribute to the online space and the “in-group” of senior managers do not.

Additionally, according to Zhao, Zhang and Li (2006), online learning is seen as less prestigious and of lesser value in China than face to face, a factor that may have influenced participation. Clearly there is some concern about “losing face” (Ardichvli 2006, Wang 2006) but this is perhaps not as big an issue as it might have been in the past. This concern, or general uncertainty around what to contribute and when, however, may have contributed to the “silent lurking” style of participation.

Another factor to consider is the learning design focus on identity. Identity is considered as a key driver for the development of meaningful interactions that lead to learning in online communities. This is supported by Cornford's (1999) assertion that identity shaped by interaction is key to engagement, and Salmon's (2002) "Five Stage Framework" of moderation, which advises the establishment of individual identity early on in the learning process, and was used as a basis for the community interaction design and moderation. However, this identity focussed approach may have been problematic with its emphasis on the individual within a collectivist culture. Ardichvli (2006) describes China as a people-oriented society where warm and personal communication is highly valued, with Ingram et al (2007) explaining that this translates to communications being rather conversational than individually orient. This was in keeping with the high context culture (Hofstede 2008), and may place an additional layer of difficulty to communicating online.

The group may have felt uncomfortable when asked to reflect and potentially challenge the teacher to argue their points online. It may have been helpful for the moderator and the facilitator to explicitly encourage any and all participation in a culture where critical argument is not familiar. Wang (2006) describes the differences between an English/Irish group who engaged in a fiery discussion online and a mainly Chinese Singaporean group who gave only brief comments on the same topic and argues that Chinese students need to be given explicit permission to challenge and critique online, due to their cultural norm of obedience, particularly to a teacher.

In a vertical, collectivist culture such as China’s, information flows from top to bottom, whereas in a more horizontal culture such as Australia’s, information flows in both directions. The concept of vertical knowledge transmission may be less acceptable to Chinese audiences where power and status determine people’s motivation to share knowledge and the direction of knowledge sharing is one-way (Ipe in Ardichivli, 2006). A synchronous activity such as a webinar conducted by the face to face facilitator could introduce and encourage a more equal, horizontal, type of contribution, provide a forum for reiterating requirements of certification and create an opportunity for questions to be asked, and experiences shared verbally (see Issues and Solutions).


 * References**

Ardichvili, A., et al., 2006, 'Cultural influences on knowledge sharing through online communities of practice', //Journal of Knowledge Management//, vol 10, no. 1, pp. 94-107.

Chan, C. K. K. and Rao, N. 2010, "Moving Beyond Paradoxes, Understanding Chinese Learning and Their Teachers" in Chan, C. K. K. & Rao, N. (eds.), //CERC Studies in Comparative Education. Revisiting the Chinese Learner: Changing Context, Changing Education,// Springer Comparative Education and Research Center, The University of Hong Kong

Cornford, I. 1999, 'Social learning', in J. Athanasou (ed.) //Adult educational psychology//, Social Science Press, Katoomba, NSW, pp. 73-96

Friesner, T. and Hart, M. 2004, 'A Cultural Analysis of e-Learning for China', //Electronic Journal on e-Learning,// vol. 2, no. 1

Ingram, A.L., Ou, C., Own, R. J. 2007, 'Cross-cultural Issues in Online Education', //Journal of the Research Center for Educational Technology' (RCET)//, vol. 3, no. 1, Spring 2007.

Lave, J. & Wenger, E. 1991, //Situated Learning: Legitimate Peripheral Participation//, London: Cambridge University Press

Salmon, G. 2002, eTivities: //The key to active online learning//, RoutledgeFarmer, Abingdon

Wang, H., 2006, 'Teaching Asian Students Online: What Matters and Why?', //PAACE Journal of Lifelong Learning//, vol. 15, 2006, pp. 69-84.

Zhao, Y., Zhang, G and Li, N, 2006, 'The Life of "Internet Colleges" Policies, Problems, and Prospects of Online Higher Education in China', //The Global View, Educause Review//, November/December, 2006.