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Raschio, R. (1986). Communicative uses of the computer: ideas and directions. Foreign Language Annals, 19, 507-513.
Subject: CMC; Computer Tutoring; Second Langauge Acquisition.
Raschio "presents a review of concepts which form a basis for a comminicative approach to foreign language software design". He criticizes mentoring CALL--programs which perform only drill-and-practice activities--because they do not aid in "the development or use of communicative skills by the learner". Raschio claims that:
in order to effect a communicative use of the computer in foreign language learning, the computer's capabilities must be reassessed in light of the purposes to which it will be put in foreign language teaching and learning. CALL is an example of new thinking concerning the capabilities of the computer to foster and use communicative skills.
In communicative CALL, "use" of language is more important than "usage". The purpose of communicative CALL is to "encourage the learner to generate original language in response to situations presented by the program". Raschio states that "the computer is not necessarily used for communication, but it does help provide guided practice with original language that will aid the learner to communicate in real and varied communicative situations . . . . comprehensible input is provided in activities that are progressively more open-ended and personalized". Activities which are used in communicative CALL include "simulations and games", "text manipulation programs", "simulated conversation", word processing, local area network discussions, and electronic mail.
In addition, Raschio points out six possible roles for the teacher in communicative CALL instruction: that of "facilitator", "evaluator", "diagnostician", motivator, "technician", and "program developer".
Regan, A. (1993). "Type normal like the rest of us": writing, power, and homophobia in the networked composition classroom. Computers and Composition, 10, 11-23.
Subject: CMC; Equality Issues.
Regan examines in her article how exclusions occur in networked class discussions when "nearly all students participate and when students are not wilding but are attempting to follow the class plan". In particular, her focus is on how gay and lesbian students are excluded.
She acknowledges that, in general, computer conferencing seems to have an egalitarian effect on conversation. However, this is due in part to the fact that CMC comes with a "reduced access to social context cues", such that everyone appears on screen to be more or less the same. But, she says "a world where everyone can 'pass' for a white, male, middle-class, heterosexual, native English speaker would be no utopia; it would be neither a more intellectually stimulating nor a more liberated place".
In any event, since gays and lesbians are generally not marked by social context cues, this is not where the problem lies, online or off. The exclusion comes from the computer-mediated class discussion itself, where the teacher is relatively absent, and students have free rein to air opinions that are inherently anti-homosexual. For example, when one student wrote to her classmates asking what they thought of the topic of homosexuality for her term paper, one student responded: "To whoever was thinking about the topics of death and homosexuality, here's a thought, why not join together and do a project on the death of homosexuals? Not by AIDS." First, prior to this entry, no one in the class had mentioned death at all. Second, although the comments became more moderate after this one, the overall tone of the discussion was still exclusionary. For example, another student wrote: "I don't blame you for letting gays upset you. . . . We're taught that homosexuality is a sin. . ." The we in this entry creates an image of solidarity among the heterosexuals, making the assumption that there are no homosexuals participating in the discussion. In other words, the entry defines who is welcome to participate in the discussion--even if that framing is unintentional.
The dilemma Regan points out is this: does the teacher let such conversation continue (since it is in no way truly "democratic" or "egalitarian"), or does the teacher censure the conversation (which is also contrary to "democratic" or "egalitarian" discussion)?