This ethnographic study was an exploration of learning-teaching practices in 4 of the 200 mas camps in Trinidad, and among selected members of the mas making community during Carnival 2005. The researcher, a native Trinidadian and former educator in the formal education system used mas making practices of the Pre-Lenten Carnival festival as the unit of analysis. The study extended over an 18 moth period, four of which were spent immersed in the mas making activities, participated in the mas making activities of 3 of the 4 camps, observed the members of the community, took 456 still photographs, and did 30 hours of semi-formal interviews. The data were supplemented with field notes from the observation and informal conversations with members of the Carnival mas making community. Active participation in the community afforded the researcher the opportunity to gain legitimacy within the group and become an accepted member of the community. The researcher adopted an anthropological perspective and used sociocultural theories of learning, her personal theories, and ethnography to conceptualize the research design. Postcolonial theory acted as her ethical discourse as she participated in the mas making activities and engaged with members of various mas camps. Spradleys (1979, 1980) domain and componential analysis and Goodneoughs (1971) propriospect were the major heuristic devices she used in her transformation of the data. The contexts in which the mas making activities were taking place, the characteristics of the members of the community, and the high stakes outcomes associated with mas making were the fuel for the learning and teaching practices. Members of the community were not always aware of the many learning and teaching practices that the researcher observed while doing field work. However, those who did attributed their levels of competence to the social interactions in mas camps, intuitiveness, their willingness to experiment and play with materials, their belief that it was a gift from a supreme being, and the realization that there was a culture pool from which they could draw, and to which they could contribute their knowledge and skills. The fun and flexibility associated with learning, the commitment and willingness of the members, and the kinds of social and non threatening interactions that the spaces provided, allowed for limitless possibilities on the part of the learners who moved between the identities as novices and experts as they participated in the mas making activities and remade themselves every year.