DOI: https://doi.org/10.32332/an-nabighoh.vxxixx.xxxx
The Pragmatic Philosophy: Computer Mediated Communication (CMC) in Arabic Language Learning
Mohammad Shohibul Anwar1, Wildana Wargadinata2, Rodiatul Maghfiroh 3
1,2UIN Maulana Malik Ibrahim Malang, Indonesia
3STIT Buntet Pesantren Cirebon, Indonesia
Article Info Abstract
Article History:
Received:
Revised:
Accepted:
Published:
*Corresponding Author:
Name: Mohammad Shohibul Anwar Email:
[email protected] Phone/WA:
0895321773997
This study explores the concept of Pragmatism and Computer-Mediated Communication (CMC) within the context of Arabic language education. Pragmatism, like a filsafist doctrine, emphasizes the significance of practical benefits in determining justice, with relevance in the context of Arabic language instruction that emphasizes language proficiency CMC, whether through the Synchronous Computer Mediated Communication (SCMC) or Asynchronous Computer Mediated Communication (ACMC) models, facilitates collaborative learning in Arabic language instruction Through online communication, there is inbound remittance and exploration of Arabic language knowledge. This study emphasizes the importance of effectively integrating CMC into Arabic language instruction in order to improve students' language proficiency and maximize language instruction's potential in the digital age.
Copyright © 20xx, First Author et al This is an open access article under the CC–BY-SA license
Keywords: Arabic Learning; CMC (Computer Mediated Comunnication); The Pragmatic Philosophy
ثحبلا صلختسم
) رتويبمممكلا ةطاممسوب لممصاوتلاو ةيتامغاربلا موهفم ةساردلا هذه فشكتست CMC
يف (
ةمميمهأ ىلع ، ةيفممسلفلا ةدمميقعلا لممثم ، ةمميتامغاربلا دممكؤت .ةمميبرعلا ةممغللا ميلعت قايس دكؤي يذلا ةيبرعلا ةغللا ميلعت قايس يف اهتيمهأ عم ، ةلادعلا ديدحت يف ةيلمعلا دئاوفلا ةغللا ناقتإ ىلع CMC
) رتويبمممكلا ةطاسوب نمازتملا لاصتلا جذامن للخ نم ءاوس ،
SCMC ) نمازتملا ريغ رتويبمكلا ةطاسوب لاصتلا وأ (
ACMC ينواعتلا ملعتلا لهسي ، (
ةدراو اتليوممحت كاممنه ، تنرتممنلا ربممع لممصاوتلا للخ نم ةمميبرعلا ةممغللا ميلعت يف جمد ةميمهأ ىلع ةمساردلا هذمه دمكؤت .ةمغللا ةمفرعم ةميبرعلا ةمغلل فامشكتساو CMC
ميظعتو ابلطلل ةمميوغللا ةءاممفكلا نيسحت لجأ نم ةيبرعلا ةغللا ميلعت يف لاعف لكشب .يمقرلا رصعلا يف ةغللا ميلعت اتاناكمإ :ةيساسأ اتاملك ةيبرعلا ةممغللا ملعت
(رتويبمممكلا ةطاممسوب اتلاممصتلا) ؛ ةفممسلفلا ؛ CMC
.ةيتامغاربلا
Introduction
In the current period of Society 5.0, the Arabic language has a significant role as an official international language, while technology, especially Instructional
Computer Technology (ICT), dominates several aspects of life. Both language and technology are continuously evolving and have become vital parts of all sectors of education and learning In this learning context, Computer Mediated Communication (CMC) has a very important role. CMC refers to the form of communication between humans that occurs through the use of two or more electronic devices. Although the term originally referred to communication via computer media such as instant messaging, email, chat rooms, online forums, and social networking services, the concept has also been applied to text-based communication via text messages or chat rooms on mobile devices.
Computer Mediated Communication (CMC) has become a very important communication tool as a result of rapid advancements in computer technology and widespread Internet access. Its use has become broader and more effective in a variety of contexts, including interpersonal communication, information transfer, educational purposes, and so on. It is expected that the integration of technology into education will have a significant positive impact on the learning and language- teaching processes. Previous research has shown that internet-based communication has a substantial impact on student motivation (Warschauer, 1996) That which improves their communication skills in both spoken as well as written forms. (Lydie E. Meunier, 1999). According to Fey (1998) and Long (Nguyen, 1996), the use of technology in language instruction has seen fundamental changes in the field of education. This allows for learning to take place outside of the physical classroom and introduces innovative learning techniques. Therefore, it is necessary to investigate the advantages and potential offered by this medium in greater depth. According to Quan-Hasse, Cothrel, and Wellman, technology like computers enables students to express their ideas, information, and emotions freely, unrestricted by space and time constraints.
(Quan-Haase et al., 2005).
Computer-Mediated Communication (CMC) with the use of the Internet has become an essential resource for language instruction, including Arabic. In the CMC environment, the use of a computer with an Internet connection enables individuals to communicate with one another about a variety of Arabic-related topics via e-mail, news groups, chat rooms, and online professional discussion groups. In this context, communication between participants may take place either in written or audible form.
The limitations on student communication in the classroom, especially when students are asked to speak in a second language (Arabic), can produce a fear of making mistakes or receiving poor grades. Due to this reason, they may lack the motivation to engage in individual conversations with their classmates or teachers.
Faced with this challenge in teaching Arabic, teachers seek out interactive and ostensive learning environments as alternatives in which students can communicate more fluently in the target language (Arabic). CMC appears to
provide opportunities for more independent student communication in a more motivating environment.
CMC gives students of Arabic the opportunity to find intercultural conversation groups that use voice or text, as well as to participate in long-distance learning discussions based on topics that interest them. No longer are space and time constraints a barrier to education. In contrast, through the CMC, students have the opportunity to communicate and learn collaboratively with students from all over the world. The most recent computer application for language instruction has optimized computer network capacity to place greater emphasis on the development of a variety of skills (such as listening, reading, speaking, and writing) in language instruction and application. In addition to this, the primary focus is on integrating students into more oblique language contexts. Kern and Warschauer (Kern et al., 2008) view this phase as the implementation of computers in social- cognitive language education. In this perspective, Computer-Mediated Communication (CMC) has evolved (AYKA, 2005)
Method
This study is a literature review, which involves collecting data from library sources by reading various literature that can provide relevant information on the research topic (Sukardi, 2021). The data collection technique employed in this study involves utilizing several sources of data such as books, journals, articles, news, newspapers, magazines, or other relevant sources that are aligned with the research problem at hand (Zed, 2008).
This research collects data through the use of a close-proximity sampling technique. The process includes the collection and analysis of data pertinent to the topic being discussed. Scholars also conduct literature searches on Google Scholar that are relevant to the context of filsafat pragmatism in Arabic language instruction. After collecting data, researchers carefully analyze it, organize the information, search for recurring themes, and derive meaning from the collected data. The data analysis results were then described and adapted to the context of discussions about filsafat and pragmatism in Arabic language education.
Result and Discussion
1. Understanding pragmatism Work
The term "pragmatisme" derives from the English word "pragmatic" and the Japanese word "pragma," both of which refer to the actions, outcomes, or consequences of a situation. The philosophical perspective of pragmatism has had extensive development in the contemporary era and has had a significant impact on educational systems worldwide, particularly in the fields of science and technology. In pragmatic philosophy, the value of knowledge is determined by the extent to which it has practical applications. However, "practical value" in this
context does not always imply accepting objective truth based on practical criteria;
rather, it focuses on what meets the subjective needs of the individual (Sunarto, 2016). In the Pragmatist worldview, the standard of justice is utility or benefit.
Filsafat pragmatisme is the belief that a theory or hypothesis is accepted as true if it can produce useful consequences and has practical applications (Run Rosyid, 2010). The pragmatist philosophy emerged in America in the late 19th century and remained theoretically relevant until the late 20th century. Eventually, pragmatism became a central concept in the thinking of the European population and has been widely known throughout the last century in every part of the world.
There are three prominent figures who played significant roles in the emergence and development of the philosophy of pragmatism. These individuals are Charles S. Pierce (1839-1914 CE), Williem James (1842-1910 CE), and John Dewey (1859-1952 CE). The philosophy of pragmatism attempts to reconcile and alleviate the tension between two preceding philosophical currents, namely empiricism and idealism, which are deemed to not adequately reflect the essence of theory as something that holds value within a practical context. (Nurdin, 2014).
According to Charles S. Peirce, pragmatism is a reflective approach whose purpose is to clarify existing ideas. For this subject, pragmatism is a methodological tool that is used to evaluate ideas in order for them to have a realistic value. Charles S.
Peirce defined pragmatism as a technique for clarifying the meaning of an intellectual concept in a well-known essay. Individuals are required, according to the guidelines, to assess the practical implications of the concept's validity and to formulate arguments in its favor .
According to Charles S. Peirce, the correct approach to science must begin with the elimination of all forms of prevailing dogma, so that subjectivity and bias can be avoided. If a person holds the belief X, then he or she believes that in a particular situation, Y must occur as a logical consequence of X. However, if Y does not occur, there will be a challenge to the validity of X's underlying assumption. In this context, there is a conflict between one's actual experiences and their beliefs.
Charles S. Peirce is of the opinion that those who adhere to the scientific method must be willing to abandon their beliefs about the world if such threats arise.
(Oliver, 2019). According to Willem James, pragmatisme is a methodological approach whose purpose is to interpret every idea by identifying all of its potential practical consequences. The meaning of these ideas becomes clearer and more comprehensive as a result. In this context, it appears that Willem James agrees with Charles S. Peirce's philosophy, which asserts that pragmatic methodology is based on empiric experience or direct observation of human behavior. However, Willem James highlights a significant difference from his previous work, namely that explicit pragmatism focuses on metaphysical debate. According to Willem James, debates about metaphysical issues cannot provide concrete solutions, especially in matters pertaining to issues of justice, meaning, morality, and religious conflict in multi-religious societies (Oliver, 2019). fortunately Willem James highlights a significant difference from his previous work, namely that explicit pragmatism focuses on metaphysical debate. According to Willem James, debates about metaphysical issues cannot provide concrete solutions, especially in matters pertaining to issues of justice, meaning, morality, and religious conflict in multi- religious societies.
John Dewey, like his predecessors, believed that pragmatism must be founded on human experience. Dewey explains that the purpose of Islam is to provide guidance for actions in real life. Because of this, filsafat cannot be encapsulated within metaphysical thought that has no practical application. In this context, filsafat is used as a basis and has a specific social function.
Nevertheless, as a supporter of pragmatism, does all experience have to derive from empiric experience that can be inferred from context? How do you define inspiration? How do you interpret your dreams? How does spiritual experience work? Similar inquiries related to non-rational experience. These questions will have meaning and value according to John Dewey's theory if they can be answered through an experimental procedure.
In the pragmatist worldview, reality is not an abstract concept; rather, it is a constantly changing and transitory experience. In contrast, reality will continue to evolve in accordance with the needs of human experience. According to pragmatist tenets, what is regarded as true today is very likely to change in the future.
Therefore, according to the pragmatist worldview, we live in a constantly changing, dynamic world, which also serves as the foundation for constantly evolving scientific laws.
In the realm of pragmatism, it is believed that human knowledge is limited and must be expressed in probabilistic terms as opposed to absolute truths.
Because of this, pragmatist legal standards are based on the probabilities of a variety of possible outcomes (Wiranata et al., 2021). In the realm of pragmatism, it is believed that human knowledge is limited and must be expressed in probabilistic terms as opposed to absolute truths. Because of this, pragmatist legal standards are based on the probabilities of a variety of possible outcomes. Reflexive thought, according to John Dewey, consists of at least five steps.
The first stage begins with the emergence of conflict in the human mind.
This stems from the experience of humans who frequently come across things that impede their reasoning, but who do not typically engage in reflective activity. The second step involves the process of intellectualization, which is a cognitive transformation of the initial emotional response to obstacles encountered during activities. During this stage, individuals are required to possess the ability to diagnose the situation and comprehend the actual cause of the problem. The third step consists of an inventory of potential solutions. Humans are granted the freedom to propose a variety of potential solutions. At this stage, humans are able to propose hypotheses as part of the inventarization process. The fourth step includes penalties after the third-stage hypotheses, which can be used to predict the consequences of the hypotheses in question. At this stage, humans consider cause-effect relationships as a means of reducing the likelihood of making mistaken hypotheses, with the aim of minimizing the chance of making mistakes.
The fifth step involves hypothesis testing through the implementation of actions.
The most reasonable hypothesis is evaluated by its application to situations from reality. If the results match the expected outcomes, then the aforementioned hypothesis is accepted as true. However, if the results are incorrect, the individual must return to step four to find a more accurate hypothesis.
In essence, these steps define a process of reflective thinking that includes argumentation, analysis, and experimentation in order to achieve better understanding and more effective solutions.
2. Definition of Computer Mediated Communication (CMC)
To understand what is meant by Computer-Mediated Communication (CMC), the following definitions from various fields are provided. Hiltz and Turoff were the first to develop and introduce Computer-Mediated Communication (CMC) principles. They view CMC as a communication medium used to create, comprehend, transmit, encode, and decode messages (Hiltz & Turoff, 1993). This definition has been accepted by various researchers. Barnes (2003) provides a depiction of computer-mediated communication (CMC) as the utilization of diverse technologies that enable human interaction and information sharing over interconnected computer networks, including email, discussion groups, news forums, and real-time chat. According to December, CMC refers to the process of human communication involving the use of computers, wherein individuals interact within certain contexts and with diverse objectives through the medium.
(December, 1997). similarly according to Warschauer, "CMC or network communication" refers to reading, writing, and communicating through a computer connected to the internet. (Warschauer, 1996)”
3. Characteristics of Computer Mediated Communication (CMC)
Murray defines Computer Mediated Communication (CMC) as
"communication that occurs between humans through computer devices."(Murray, 2000). Murray acknowledges the significance of CMC characteristics in this communication, and posits that if educators intend to employ various types of CMC software in the classroom, students should be provided with information regarding the expectations associated with such interactionsMurray concluded from his research that CMC shares similar characteristics with simple lists in written and spoken languages. Murray also recognizes the existence of specific norms in CMC, such as the use of abbreviations, simpler grammar, tolerance for initial errors, the use of symbols like emoticons, and certain phrases. Another aspect of computer- mediated communication (CMC) is the difference in conversational structure, including the beginning and end of a conversation, compared to face-to-face communication. As an illustration, in the context of telephone communication, self- identification is a necessity, whereas in face-to-face communication, it may not be necessary unless the individual is interacting with someone they have never met before. However, in computer-mediated communication (CMC), this is an option because technology automatically identifies the sender and receiver "(Hata, 2003).
One distinctive characteristic of Computer Mediated Communication (CMC) in language learning is its ability to support collaboration in the learning process.
(Meskill & Mossop, 2003); CMC encourages high school students to actively participate in the communication process; CMC gives high school students control over the learning process they undergo. The use of CMC (Computer-Mediated Communication) encouraged students to increase their knowledge of language usage (Bikowski & Kessler, 1999); Computer-Mediated Communication (CMC)
plays a facilitative role in facilitating the process of meaning negotiation among students (Liang & Walther, 2015).
4. Computer Mediated Communication (CMC) in Arabic Language Learning
In the context of Arabic language instruction involving the use of computer technology, computers play an important role in facilitating communication, particularly in the development of speaking and writing skills. Consequently, there is a strong relationship between computer-mediated communication (CMC) and the acquisition of Arabic language proficiency in foreign language learning. In this context, understanding of input, such as the ability to hear (istima') and read (qiro'ah), has a significant impact on the acquisition of Arabic for communication purposes as a whole.
The use of computers in Arabic language communication activities provides both input and output, both of which are essential to the development of students in Arabic language instruction. In addition to this, CMC can also be used as a tool to improve communication skills. Numerous websites that are primarily designed to improve listening skills can also be used to improve speaking skills, including radio, television, streaming services, and others. The ability to speak can also positively influence one's ability to speak other languages. A skilled communicator can make it easier for the audience to hear and comprehend communication. Additionally, the ability to speak has a positive effect on the ability to write, because speaking and writing are, at their core, active skills that serve the same purpose as information-delivery tools. The difference between the two is the media used;
conversing requires the use of written language, whereas writing requires the use of written language. As a general rule, controlling the pace of conversation is similar to controlling the pace of reading. As a result, the ability to converse can also aid in comprehension..(Tarigan, 1987)
5. Model of Arabic learning using computer-mediated communication Warschauer (Warschauer, 1996) explains two CMC modes below::
1. SCMC (Synchronous Computer-Mediated Communication) is a form of computer-mediated communication in which participants interact in real time, such as through instant messaging (chat) or a discussion application that enables the direct transmission of messages.
2. Asynchronous Computer Mediated Communication (ACMC) refers to a form of communication facilitated by computers, in which participants interact with a predetermined delay imposed by the computer. Examples of ACMC include email correspondence, reading, and writing online documents via the internet.
a. Synchronous Computer Mediated Communication (SCMC)
As previously explained, Synchronous Computer Mediated Communication (SCMC) or Synchronous Computer-Mediated Communication is a form of communication that occurs in real-time through computers. The conversations within SCMC may involve the utilization of voice or instant text messages.
Examples of synchronous communication include the utilization of chat applications such as Yahoo Messenger, Google Talk, MIRC, and video chat platforms such as Skype, Line, Facetime, Google+, Hangout, and others. The discussion within SCMC enables participants to engage in communication within a context that closely resembles face-to-face (FtF) communication (Sykes, 2005).
Some of the advantages of Synchronous Computer Mediated Communication (SCMC) includes facilitating interaction in the absence of physical presence, enhancing the self-confidence of introverted learners, and enabling learners to participate in and follow the progress of a discussion without the need to be physically present at the discussion location. Some problems that may arise in Synchronous Computer Mediated Communication (SCMC) include difficulties for learners in maintaining eye contact with the visual representation of their interlocutors and the potential for learners' behavior to become less controlled when they are represented by avatars (due to the absence of direct supervision).
b. Asynchronous Computer Mediated Communication (ACMC)
Asynchronous Computer-Mediated Communication (ACMC) is a daring form of communication that occurs with time compression, does not occur in real-time, and uses computers. Different locations and times can support ACMC communications. Examples of electronic communication include the use of e-mail applications, streaming video, and other means.
ACMC enables language learners to more precisely consider, evaluate, revise, or even cancel a message before sending it to the intended recipient. This aids language learners in learning how to determine the message's content and become more critical of their own thoughts before communicating with others. As a result, asincron technology can activate students' critical thinking processes (Lee, 2004) In addition, the solution to this problem is to use more focused and direct communication.
The advantages of Asynchronous Computer-Mediated Communication (ACMC) or Computer-Mediated Asynchronous Communication include flexibility, the ability to read whenever and wherever, and the facilitation of instructor duties.
Several potential problems with ACMC include a delay in receiving messages and an increased risk of a message being rejected if it is not examined frequently.
Conclusion
As a fundamental principle of spirituality, pragmatism asserts that a thing's legitimacy is dependent on the practical benefits it provides in real life. In the context of Computer-Mediated Communication (CMC), which involves the use of computer technology to transmit messages, it plays an important role. CMC facilitates the development of students' Arabic language skills, particularly their speaking and reading abilities, in Arabic language instruction. By utilizing the two main CMC models, Synchronous Computer Mediated Communication (SCMC) and Asynchronous Computer Mediated Communication (ACMC), the teaching of Arabic can become more collaborative, give students more control, and promote language learning. To achieve maximum effectiveness, however, the use of CMC in the teaching of Arabic must be tailored to the learning objectives and characteristics of the course.
References
Bikowski, D., & Kessler, G. (1999). Making the Most of Discussion Boards in the ESL
Classroom. TESOL Journal, 11(3), 27–30.
http://onlinelibrary.wiley.com/doi/10.1002/j.19493533.2002.tb00093.x/abstract December, J. (1997). Notes on defining of computer-mediated communication.
Computer-Mediated Communication Magazine, 3(1).
Hata, M. (2003). Literature review: Using computer-mediated communication in second language classrooms. Osaka Keidai Ronshu, 54(3), 115–125.
Hiltz, S. R., & Turoff, M. (1993). The network nation: Human communication via computer. Mit Press.
Lee, L. (2004). Learners’ perspectives on networked collaborative interaction with native speakers of Spanish in the US. Language Learning and Technology, 8(1), 83–
100.
Liang, Y. J., & Walther, J. B. (2015). Computer Mediated Communication.
International Encyclopedia of the Social & Behavioral Sciences: Second Edition, 4(1), 504–509. https://doi.org/10.1016/B978-0-08-097086-8.95090-6
Lydie E. Meunier. (1999). New ways of learning and teaching: Focus on technology and foreign language education. In Modern Language Journal (Vol. 83, Issue 1).
Meskill, G., & Mossop, J. (2003). Technologies use with learners of ESL in New York State: Preliminary report. Retrieved September, 26, 2006.
Murray, D. E. (2000). Protean 1 communication: The language of computer‐
mediated communication. TESOL Quarterly, 34(3), 397–421.
Nurdin, F. (2014). Kebenaran Menurut Pragmatisme Dan Tanggapannya Terhadap Islam. Jurnal Ilmiah Islam Futura, 13(2), 184.
https://doi.org/10.22373/jiif.v13i2.70
Oliver, J. (2019). Meninjau Ulang dan Menyikapi Pragmatisme Dewasa Ini Penulis.
In Hilos Tensados (Vol. 1, Issue).
Quan-Haase, A., Cothrel, J., & Wellman, B. (2005). Instant messaging for collaboration: A case study of a high-tech firm. Journal of Computer-Mediated Communication, 10(4), 1–17. https://doi.org/10.1111/j.1083-
6101.2005.tb00276.x
Run Rosyid. (2010). Epistemologi Pragmatisme : dalam Pendidikan Kita. Jurnal Pendidikan Sosiologi Dan Humaniora Universitas Tanjungpura, Pontianak, 1(1), 63.
jurnal.untan.ac.id/index.php/JPSH/article/download/380/383 Sunarto. (2016). PRAGMATISME JOHN DEWEY (1859-1952) DAN
SUMBANGANNYA TERHADAP DUNIA PENDIDIKAN Sunarto. Proceedings International Seminar FoE (Faculty of Education), 1, 150–165.
Sykes, J. M. (2005). Synchronous CMC and pragmatic development: Effects of oral and written chat. CALICO Journal, 399–431.
Tarigan, H. G. (1987). Berbicara sebagai suatu keterampilan berbahasa. Angkasa, Bandung.
Warschauer, M. (1996). Motivational aspects of using computers for writing and communication BT - Telecollaboration in foreign language learning: Proceedings of the Hawaii symposium. Telecollaboration in Foreign Language Learning:
Proceedings of the Hawaii Symposium, 29–46.
papers2://publication/uuid/BC794D2C-01A6-47EE-A70B-6557BDB2D4F6
Wiranata, R. R. S., Maragustam, M., & Abrori, M. S. (2021). Filsafat Pragmatisme:
Meninjau Ulang Inovasi Pendidikan Islam. Ta’allum: Jurnal Pendidikan Islam, 9(1), 110–133. https://doi.org/10.21274/taalum.2021.9.1.110-133