on abolishing the academic’s number one fetish: their own world-historical importance

There has been so much discussion of potential job losses across institutions; there has been so much discussion of how negotiations over the USS Pension Scheme will play out; there has been so much discussion of the impacts of the ONS review of the decision of how to treat student loans in the public accounts; there has been so much discussion of the impact of the Augar Review of post-18 education. There has been so little discussion of what this means politically for academic labour.

That isn’t to say that there has not been an on-going statement of how academic work is adversely, toxically, negatively disassembling what it means to be human inside the University. For instance, a recent tweet from an academic at Leeds, liked almost 5,200 times, points to the impact on mental health of the apparent disregard that management have for their academic labourers.

Only, in the thread that follows, academics are not regarded as labourers, rather their fetishised status as privileged knowledge workers takes on the usual, depressing and reified narrative in which individuals who have worked for doctorates are commodified as assets. This represents an ongoing failure to engage with the political economy of academic work, and to see it for what it is: the everyday, coercive re-sale of alienated labour-power, which results in the everyday estrangement of the individual from herself and her community. This community includes the students whom she must sort and separate and grade, her peers against whom she must compete for status and privilege and resources, and her Commons whom she must use as an asset or develop as a market for knowledge transfer or exchange.


Describing the depressive position of academic life is one thing; analysing and moving beyond it demands socially-useful theory, rooted in the ongoing reproduction of alienating capitalist social relations. Academic impact and the public good are socially-useful for capital, and demand a different kind of analysis. Instead praxis demands that rather than fetishising academic labour, we see it for what it is – brutally alienating. As Ansgar Allen wrote in his review of The Alienated Academic, my argument is a:

critique of the academic’s number one fetish: their own world-historical importance, its role in their enslavement to a work ethic built on alienation, and their participation in wider flows of capitalist destruction. Though many in the academy may think otherwise: another world is not possible, at least not a world that issues from the labour of the current academic, however radically inclined.

Thus, my opening chapter focuses upon the academic labourer becoming awakened.

This is a book about estrangement and alienation in academic life; about being a stranger to the nature of your own scholarly work, to yourself and to your peers. This is a book about moving beyond the surface perception of academic work as a labour of love or privilege, in order to understand its essence inside increasingly alienating contexts.

Hall, R. 2018. The Alienated Academic: The Struggle for Autonomy Inside the University. London: Palgrave Macmillan, p. 1.

In expanding upon this idea that work is a withering form of living death rooted in personal losses, and that academia is not privileged and that it is not a labour of love and that in the process of fetishising it we diminish ourselves, I argue that this stops us from seeing the inability of the University to address global emergencies.

Proletarianisation renders institutions hopeless spaces for addressing the wider ramifications of the crisis of value. The University framed by a secular crisis of the value-form remains unable to address fundamental global problems like climate change, because its interaction with the world is mediated through the market, the division of labour and commodity-exchange.

It is increasingly unclear how these institutions and their curricula enable global societies to adapt through collective, educational repair. This is precisely because HE institutions are limited to their ability to coerce individuals in placing their labour-power for sale in the market.

ibid., p. 57

This idea that academics fetishise and universalise their own labour as an objective, public good does nothing but cripple any hopes of self/social-care or renewal.

Academics have been nudged towards accepting these forms of crippling enslavement by focusing upon the alleged privilege of working in education, and the self-sacrifice of public service. This has been a way in which capital has been able to compel overwork and exhaustion across a social terrain… Estrangement from the self emerges from the loss of subjectivity and sensuous, creative practice, inside relations of production with increased technical composition.

As a process of reproduction the labour process forms a motive power underpinning the expanding circuit of alienation, A-A’. This expansion shapes subjugation, because the potential of the labour-power inside each individual labourer cannot be realised except through the objective conditions of capitalist work for value.

Ibid., p. 169

The question is then possibly Lenin’s, what is to be done? Or perhaps Nietzsche’s what next? Later in the book, I argue that individual academics must confront alienating conditions of work that reproduce estrangement across social and personal terrain, at the level of society.

As a growing surplus population drags the experience of exploitation and immiseration from the margins of academic society into its core, through performance management and precarious employment, there is potential for indignation and degradation to be generalised. At issue is how to place transformation of the mode of production at the heart of the matter, rather than amplifying hopelessness. As practices from the racialised, gendered, disabled, homosexual and queer margins of the global North and the global South move back to the centre of production, engagement in survival programmes as a precursor to dismantling the mode of production, are crucial for academics. Academic privilege and hegemonic, alienating academic norms need to be checked by learning from alternative life experiences. This demands a new war of position in the name of survival pending revolution, rooted in co-operation and accepting of the reality that Keynesian, welfare capitalism cannot be reinstalled. Instead, academic hopelessness needs to stimulate an alternative social function as the basis for abolishing wage labour.

Ibid., p. 181


It is not enough to discuss academics as a homogenous group or with an ability to work collectively to confront their conditions of production, in order to challenge the relations of production that are so clearly toxic to so many. It is clear that academics exist in a range of constantly shifting, determinate conditions, which are re-shaping the ways in which academic labour functions through the application of new forms of organisation, precarious employment, rounds of voluntary severance and reorganisation, the imposition of new technologies, policy edicts which drive competitive demands, and so on.

Moreover, these conditions are different for a range of sub-groups and communities of whatever academia is or might be. Where the experience is defined by norms set against the idea of the successful White, male, heterosexual, able Professor, the rest of the academic peloton is forced to recalibrate itself will be recalibrated by this privilege. What this then means if you are an academic of colour, female, have a caring responsibility, are ill, whatever, is that you have to suck it up or take that next course on mindfulness or resilience, or decide that perhaps this isn’t the place for you.

This means that uncovering political composition needs more attention by academics as they try to work for solidarity and collective action. This composition is effectively the ways in which labour organises and resists the labour process itself, in part generated through struggles over pensions or workload or whatever, and which is aimed at refusing the imposition of a new technical composition of capital across the terrain of academic work, which can only ever aim at reproducing exploitation. This technical composition is the ability of capital to annihilate the costs of labour-power whilst enforcing productivity gains or longer working hours upon those who remain. It is no wonder that we see an increase in the academic gig-economy, increasingly technological performance management, a rise in the reserve army of PhD labour with no apparent future, and a narrative that fetishises human capital development with the risk owned by the individual academic.


Of course, one of the issues here is that labour-power is the source of value inside capitalism, and so by annihilating labour capital undermines itself though a crisis of profitability. Yet in order to overcome the political composition of labour, capital has constantly to innovate its technical composition. Is it possible then to use this as a moment to challenge alienating work? Is it possible to analyse the political composition of academic labour, in order to refuse a technical recomposition designed to extend the universe of value?

The theory of class composition restates the problem of power in a perspective where recomposition is not that of a unity, but that of a multiplicity of needs, and of liberty.

Negri, A. (1979). Marx Beyond Marx: Lessons on the Grundrisse. London: Pluto Press, p. 14.

The problem with not being able to do this analytical work, is that the academic has no starting point for refusal, other than a lamentation or a scream against the latest indignity. One result is that there may be anger, but there can be no indignation. For whilst Marx argued that the individual worker would only ever become “an appendage” and mutilated or fragmented, with her family thrown under the juggernaut of capital acting as a werewolf or a vampire, too many academics still cling to the ideas of status and privilege are themselves underpinned by hope rather than hopelessness. This means that there can only be space for anger rooted in powerlessness at the latest excellence framework or demand for impact or research audit or student evaluation or workload plan. And anger rooted in powerlessness leads to a depressive position.

And so the question becomes how to decompose academic labour. How do academics analyse their own social organisation in relation to capital? How do they unpack the conditions and relations of production, where they are employed inside the University acting as a means for the production of value, in concert with transnational finance capital, global educational technology/publishing firms underwritten by venture capital, and policymakers working in partnership with transnational bodies like the World Bank or IMF, and where their work is conditioned by student debt? It is important that this work is done, because the particular situation of the academic is her starting point for analysing the lack of solidarity amongst academics as a group, and for realising the relative solidarity between sub-groups of academics who continue to be made marginal inside the system of hegemonic production. Moreover it is a starting point for realising the relative solidarity between subgroups of academics and a movement beyond the University of groups and individuals made marginal.


Here, class is not enough. As a result, it is important to look at the differential conditions of labour for: Professors; tenured staff; professional services staff; students; postgraduate teaching assistants; precariously employed staff; and to do this in terms of gender, ethnicity, sexuality, disability and so on. Because it is clear that in order to leverage change inside the Academy, as a moment of prefiguring change outside the Academy, or perhaps where change inside the Academy is immanent to change outside, some people have too much to lose. Too much privilege, too much status, too many resources, and for some, the process of proletarianisation has not impacted enough to spark their solidarity.

It is the proletariat who, for Marx, with a revolutionary class, and the potential for change then stems from those (academics) with nothing left to lose. This means that such a workerist analysis of the condition of academic work needs to consider how that work is integrated into capitalist social relations and relations of production. It needs to consider the divisions that exist between academics, and how those divisions or separations are maintained. This includes disciplinary separations reinforced through league tables and excellence frameworks, as well as separations of status and privilege.

Moreover, such a(n academic) workers’ enquiry might connect academic labour to the idea of autonomous activity outside the University and whether they offer moments of subversion or transgression against the value-relation. Do they enable hegemonic social relations to be subverted? Moreover, is there space for decomposing academic labour, such that the divisions noted above might be dissolved as a stage in moving towards the abolition of that labour, rather than its fetishisation and accompanying hopes that a Utopian state can be restored? Instead, this recognises that academic labour, like all other forms of labour, is not privileged. It is always in a process of being dominated, exploited, reengineered and repurposed for-value, as capital struggles to annihilate its own dependency upon labour-power. This demands that academics see their conditions of labour as continually-changing, and that the only redemption lies in accepting the hopelessness of a compact with a system of exploitation.

The power therefore lies in attempting to see that individuals working collectively makes the world, and need to be alive to both its historical and current, material realities, in order to develop new forms of struggle. Capital’s ongoing struggle to decompose and recompose academic labour means that there can be no Happy New Year, in which a system of exploitation governed through competition and mediated through private property (in the form of knowledge), the division of labour, commodity-exchange and the market, is given away by those with power-over us. There will be no Happy New Year, which is better for our fragmented physical and mental health, precisely because just like the old year, the New Year will be built upon alienated labour-power. Understanding the political economy of academic work is a starting point for establishing our own power-over the world, our own weaknesses, our own associations and spaces of solidarity, such that we might decide what next or what is to be done?

However, this cannot be disaggregated from wider struggles in the world to decolonise, or for gendered rights, or for disability rights, or for environmental rights, or for whatever. This means that different forms of organisation might be needed inside the University and beyond, which also recognise the historical and social specificity of those contexts, whilst working towards dissolving the boundaries between them. This dissolution is the recognition by the academic that she is a socialised worker, and that in this dissolution lies her ability for self-actualisation as a form of self-mediating activity not conditioned by competition, excellence, impact, entrepreneurship, employability, the market, whatever.


If you have no engagement with political economy, good luck with that, because the system wishes to reduce you to your alienated labour-power. And what is worse, it wishes to annihilate the value of that labour-power in every moment of every day, through competition with others on your administration, teaching, assessment, scholarship, research, public engagement, impact, excellence, unemployability, and it wishes to do this transnationally. It is no wonder that your physical and mental health is fragmented, commodified, made toxic.

labour increasingly struggles to be integrated into a global, alienating, social metabolic control, with ramifications for domination and subordination. Thus, a primary aim for revolutionary practice rooted in revolutionary pedagogy is not simply to overthrow capital, but to abolish it as the means of regulating society.

The critical moment for alienated academic labour, is to treat the University as context for radical research that might produce living knowledge capable of revolutionary practice at the level of society (Roggero 2011). It has no revolutionary moment beyond this position, and instead can only act for the recuperation and reproduction of the capital relation. An academic, workers’ enquiry is a departure point for enabling ‘the worker to develop the capabilities of [her] species’ (Marx 2004, p. 447), which will dissolve the capitalist mode of production inside a new, non-alienated mode.

Without such a theorisation it becomes impossible to negate the capital-relation through the expansion of the realm freedom and autonomy. Instead, the focus becomes about issues of free speech, academic autonomy, resistance to casualisation, and other tactical reforms of an otherwise brutalising system. [Revolutionary praxis] entails a focus upon the production of the self as a pedagogic moment grounded in self-mediation as the key organising principle for life.

Ibid., pp. 232, 234, 248

Merry Christmas.


Book launch: The Alienated Academic in conversation with Sarah Amsler

On Wednesday, I had the privilege of holding a book launch for The Alienated Academic at DMU. Over on my podcast, there is a recording of the first half of this event, in which I was in conversation with Sarah Amsler from Nottingham. There is a second podcast, which focused upon the Q&A with the audience.

The slides that were rolling in the background can be accessed on my Slideshare.


Presentation on the Co-operative University and anti-technocracy

A couple of weeks ago I presented at the Contemporary Philosophy of Technology seminar series, at the University of Birmingham. My talk was on the idea/reality of the Co-operative University and anti-technocracy. The issues that I was interested in raising were as follows.

  • What is the relationship between the proposed Co-operative University and the regulatory environment predicated upon competition between providers, at the level of the individual, the subject and the institution?
  • How might the historical and material reality of co-operatives unable this relationship to be critiqued? How might the historical and material reality of co-operatives generate lessons for the Co-operative University?
  • What is the governance and management relationship between the proposed the Office for Students as the regulator, the Co-operative University, and any federated curriculum delivery organisations?
  • Is it possible to align the hopes and aspirations of the staff and students committed to the Co-operative University, who are brutalised inside the academic peloton, to the reality of an organisation that has to compromise with/exist within this competitive environment?
  • What is the role of technology in enabling such an alignment? In particular, what is the relationship between platform co-operativism and the Co-operative University?
  • How might the experiences of actually-existing co-operatives, and the example of the Co-operative University, enable us to dismantle and then abolish the University?

The slides for this are available on my SlideShare.

There is a recording over at the CPT YouTube channel. This is too depressing for me to watch, so I won’t watch it. If it’s full of factual inaccuracies let me know and I’ll make amends. Promise.


The alienated academic podcast, episode two

Over on the podcast channel, there’s a new podcast. It features some lovely music, which is licensed under Creative Commons as attribution, share alike, non-commercial. The tracks are as follows.

The podcast opens with: Tha Silent Partner, Roses (Intro), from the album Platters, Act 7: Tha Anniversary Plate. This is available on free music archive. Tha Silent Partner, Gregory Davis has a Tumblr that you should check out.

The podcast closes with: Rae Elbow and the Magic Beans, there is no…? from the album the human species. This is available on SoundCloud.

In this podcast I blather on about the interrelationship between UN Sustainable Development Goal 4: Quality Education, and the recent IPCC special report on the impacts of global warming of 1.5°C. It’s a fun listen for a Friday afternoon, although it is a little too long at 33 minutes (with six minutes of music), and features me saying the words “interesting” and “important” far too often, and forgetting to pronounce the letter “t”.

There are also shout outs to Sarah Amsler, Sara Ahmed, Audre Lorde, Karl Marx and Friedrich Engels, Warren Pearce, and Rob Weale.

Peace out.

 


On authoritarian neoliberalism and poetic epistemology

Back in June I spoke at the BERA social theory and education SIG symposium about authoritarian neoliberalism and the alienation of academic labour. My focus was on authoritarian neoliberalism as a heuristic for analysing the idea of the University, and in particular knowledge production as a means of reproducing the capital-relation, and the possibility for developing alternative conceptions. These alternative conceptions erupt from an analysis of voices made marginal inside the capital-relation, including indigenous communities. This leads towards a set of spaces and histories composed by methodologies that are new and challenging and exciting to me.

This work is also new and challenging and exciting to me, because it demands an engagement with the literature around the problematic of neoliberalism, and the imposition of authoritarian modes of coercion and discipline, which are punitive on specific communities, individuals and bodies. My focus in this has tended to be on the capital-relation, picking up on the work of Simon Clarke in his neoliberal theory of society. However, my focus has also been shaped by my engagement with the Centre for Urban Research on Austerity at DMU, including its focus on governance and austerity, and resistance and mobilisation under austerity.

My conversation with participants at the BERA symposium was followed by an invitation from Justin Cruickshank at Birmingham to contribute to a forthcoming special issue for Social Epistemology: A Journal of Knowledge, Culture and Policy, on neoliberalism, higher education and technology. This was the first major thing I had written since I submitted my manuscript for The Alienated Academic, and it forced me to re-engage with the process of research and writing. It was an important step, to take a breath and refocus, and to consider how to move my thinking in a fresh direction.

I am really grateful to Justin for this invitation, because since I submitted The Alienated Academic I had been all played out. This was a function of needing to recalibrate my institutional role and repositioning myself as an academic, but also the fact that for 15 months I had been reading, researching and then intensively writing 70,000 words. In that time I had been trying to get my head around intersectional issues and narratives, the work of Hegel and Feuerbach, the eruption of literature around alienation in the 1960s and 70s, and the relationship of each of these to both Marx and academic labour. By the time I’d submitted in early May I was dreading the peer review process, partially because I was scared of what would be said about my work and partially because I simply didn’t have the energy to rewrite chapters, sections or even paragraphs.

Yet, this new work on authoritarian neoliberalism enabled me to develop some thinking about knowledge production and the use of knowledge, the role of higher education, and some emergent and naïve engagement with indigenous and aboriginal methodological approaches. It has coincided with the emergence of some new energy, for teaching, for educational practice, for my work outside the University, the podcasting, and for writing. It may be happenstance or coincidence that this invitation came at this point; but I’m grateful nonetheless.

The structure for the article is noted immediately below, and is followed by the abstract and references. I hope that the article is good enough, but I wanted to celebrate both the process and the community that supports it.

Structure

  • Authoritarian neoliberalism and academic labour
  • Authoritarian higher education in the global North
  • An emergent appreciation of more humane knowledge
  • Dismantling knowledge production in higher education

Abstract

As one response to the secular crisis of capitalism, higher education is being proletarianised. Its academics and students, increasingly encumbered by precarious employment, debt, and new levels of performance management, are shorn of autonomy beyond the sale of their labour-power. One heuristic for analysing this response is authoritarian neoliberalism, imposed as a means of enacting disciplinary practices in the name of the market with an anti-democratic rationale. This has a distinctly technocratic focus, rooted in techniques of performativity, including audits and assessments of teaching, research and scholarship, grounded in productivity, the management of time and value-creation. However, there are a range of intersectional and geographical responses to such an imposition, through which it is possible to describe alternatives to these architectures of subsumption. In particular, a second heuristic emerges which challenges the restructuring of the University in the global North, erupting from struggles for decolonisation. Here, Audre Lorde’s invocation to an integrated, poetic existence that situates bodies in places, and respects feelings and emotions as the site of epistemological development and understanding, underpins the possibility for dismantling hegemonic knowledge production. The article examines whether humanist narratives of solidarity, in particular from marginalised voices, might help academics and students to analyse their alienated labour and to imagine that another world is possible.

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access to/cost of the alienated academic

A few people have contacted me about the cost of my book with Palgrave, the alienated academic. I raised this with the publishers who replied:

I would advise that your colleagues check if they have access to the book via Springer Link through their institution as this will allow them to download it for free. We are now also able to offer the book as part of the Springer My Copy service. This means that the book is available as a paperback immediately after publication to those whose institutions have access to the book via SpringerLink. This edition is priced at £24.99 and further information is available here.


Working in HE: an alienating labour of love?

Over at WonkHE I have an opinion piece related to my book on the alienated academic, called Working in HE – an alienating labour of love? 

This is a companion piece to something I wrote last year for WonkHE on the rise of academic ill-health. It picks up on the first chapter of my book on awakenings, and later chapters on identity and Weltschmerz. The abstract of those are located here (scroll down).

There is a collection of blog posts, and some other bits on this site under the alienation tag.

 


on therapy and praxis and critical hope

Elsewhere, I write:

it is meaningless for me to separate out my work inside and outside the University from the work I continue to undertake on myself. It is meaningless for me to separate out my labour as something unique in the practice of my life.

After a decade in therapy I am moving to sessions every other week. For a long time I was having weekly sessions; for a long time I was having twice-weekly sessions; for some time I needed three sessions a week. The memory of all of this resonates; remembering why I needed this resonates. Who I was is who I am is who I will be.

I have written about this here, and here, and here, and here, and in all my writing about anxiety and the anxiety machine and alienation.

So it feels important to mark this agreement to move to sessions every other week. I feel compelled to sit with the importance of this. It is a very significant moment for me in my movement towards myself, and it carries with it all sorts of emotions, rooted in loss, grief, possibility, hope and peace. I see the early years of therapy about discovering or recovering or witnessing my courage and faith in myself, with the middle years doing some things that were focused upon finding justice for myself, and it is now that I can work through hope towards finding some peace. And this is repetitive in new ways and is never linear. In all this I continue to draw from my stories, and the emotional, relational, spiritual and cognitive knowledge they enable, as a well. I continue to reproduce those stories and new knowledge about myself in the world.


I also want to recognise the mutuality of this – I am very mindful of sitting with, and respecting my therapist’s position, care and love. I am mindful that there is a strong relational accountability between us. I am mindful of how this resonates across my relationships. Increasingly, I feel that I can recognise and respect this mutuality and solidarity, including with myself. I feel that the core of me lies in being accountable to my relations where that is possible, and that is a very beautiful thing.

I feel that there is a different moment of reconnection between me and the world. I see this in terms of the stories that have emerged through my work on myself. I also see this in terms of the places that I have sat in, the lanes that I have walked down, the roads that I have cycled, and the music that I have listened to, amplified in the last decade. This reconnection demonstrates to me that my work, practice, customs, values, life is not linear and that they are moving away from their assumptions.

Because I am letting go, I see the futility in my previous attempts to re-inhabit my own soul with the idea of being better or well; a newly-enclosed or commodified self. Rather, I understand why that belief or assumption was necessary for me for a while, in order to survive, but now I want to let go of my past assumptions and fetishes, and instead to think about myself in my relationships to me and others. There is something here about my sovereignty over my own story. There is also something here about my wanting to understand other people’s sovereignty over their own stories, and to try to learn from those. In this I take great strength from (indigenous and non-indigenous) stories and struggles for decolonising and dismantling and being inside-and-against-and-beyond (settler) colonialism.

So much of the therapeutic relationship is imminent to my life, my writing, my everyday practice, and the values that I carry forward. The decision to change the frequency of sessions has amplified this for me. To respect my position and my self-understanding, alongside my engagement with the complexity of the world and the communities/friends that I live and work alongside; I think that is enough.


I come back to stories because I remembered this quote from King (p. 32):

the truth about stories is that that’s all we are. You can’t understand the world without telling a story. There isn’t any centre to the world but a story.

I love this, because it articulates the validity of our own experience (and I am in acceptance of mine), and also what we have to learn from other people’s stories – it helps to understand our incompleteness and to create a richer, more storied relationship, rooted in dignity. This is trust in the sacred nature of journeying with others – to accept the risks, anxieties, possibilities. To honour relationships where possible; and also to accept that some relationships cannot work, and that I cannot be accountable to or in them.

And this is inextricably tied to my work as I consider my teaching. I will be working with first-year undergraduates on a new module, on evidenced-based teaching and learning.

In treating this module as a process, as being and becoming, I hope that we can generate new stories for people that respect the humanity of their places, philosophies, practices/practise, values and epistemologies.

I hope that the process we engage in will be focused upon knowledge production from the ground up, as lived experience, which connects people, stories and places in concrete ways.

I hope that we can understand how people and place form relationships that are accountable to each other in some way, which is constantly in negotiation rooted in care, dignity, duality, respect and responsibility.

I hope that we can engage with forms of thinking, acting, and being that emerge in relationship with decolonisation, so that we can imagine and embody our humanity, rather than enclosing and severing ourselves inside abstracted relations of domination.

I hope that we can generate thinking that refuses the assumptions of linear history, and of teleological, positivist narratives of development. In this, I hope that we can give voice to the ebb-and-flow between the past, present and future, and understand how this is rooted in ideological positioning that needs to be decolonised before it can be abolished.

I hope that we can create a module as a process that resonates with our lives, giving participants the power to make change, and to refuse the colonisation of other people’s lived experience, in particular through the imposition of idealised, white, male, able, cisnormative positions.

I hope that we can reflect on how our thinking and activity carries the possibility of care and/or harm, and potentially silences or gives voice to individuals and groups who are included/othered.

I hope that we are able to draw attention to dominant positions and modes of power, the ways in which hegemony is reproduced and recaptured as an ethical moment, so that we can hold a mirror up to power. This involves an engagement with knowledge, language, relationships, culture, so that we recognise our responsibilities as intellectuals, our positioning and that of others, so that intersections of privilege and non-privilege can be outed and reworked.

I hope that I am able to do the work necessary to enable my students to understand my story, in terms of this module, and that I am able to do the work necessary to understand their position. It is not good enough for us to demand that our students must do the work of travelling to our position. It is enough for us to engage with our students on their own terms, and to help them to find their own pathways that intersect their past, present and future.

I hope that we can be against utopian readings of the world. I hope that we can push towards “the next now”, which itself prefigures a better world. I hope that we can bear witness to each other’s legitimate movement in this process.

I hope that we can situate the reciprocity of relationships, and a variety of cultural positionalities, through storytelling and a recognition of the non-neutrality of language in its relationship to power and domination. Some of this is about memory and remembering; some of it is about generating new stories as we experience the module as a process.

I hope that we can experience the module as a decolonising pedagogic praxis; as a journey that refuses the inhumane reduction of our relationships to a risk-based approach to commodified pedagogic development.

I hope that we can develop epistemic range rather than epistemic enclosure, and enable each other to produce and recognise knowledge with the whole of our being – emotion, cognition, experience.

I hope that we can refuse deficit thinking about ourselves and others.

As Castenell and Pinar argue (p. 4):

we are what we know. We are, however, also what we do not know. If what we know about ourselves – our history, our culture, our national identity – is deformed by absences, denials, and incompleteness, then our identity is fragmented. Such a self lacks access both to itself and to the world. Its sense of history, gender and politics is incomplete and distorted.


My therapy playlist is here.

The bibliography that underpins this post is rooted in my attempts to appreciate narratives for decolonising and of indigeneity.

Ahmed, S. (2012) On Being Included: Racism and Diversity in Institutional Life. Durham, NC: Duke University Press.

Arday, J., and Mirza, H.S. (eds 2018). Dismantling Race in Higher Education: Racism, Whiteness and Decolonising the Academy. London: Palgrave Macmillan.

Bhambra, G. (2017) Brexit, Trump, and ‘methodological whiteness’: on the misrecognition of race and class. The British Journal of Sociology, 68 (1): 214-32.

Bhopal, K. (2018). White Privilege: the myth of a post-racial society. Bristol: Policy Press.

Byrd, J.A. (2011). The transit of empire: Indigenous critiques of colonialism. Minneapolis: University of Minnesota Press.

Calderon, D. (2014). Speaking back to manifest destinies: A land education-based approach to critical curriculum inquiry. Environmental Education Research, 20 (1): 1-13.

Clark, I. (2018). Tackling Whiteness in the Academy. https://tinyurl.com/yct8qvp8

Goeman, M. (2013). Mark my words: Native women mapping our nations. Minneapolis: University of Minnesota Press.

The Human, Social, Political Sciences (HSPS) Cambridge Graduates and Current Students (2018). Decolonial Reading List (2018-2019). https://tinyurl.com/yd2se387

Joseph, Tiffany and Laura Hirshfield. 2011. ‘Why don’t you get somebody new to do it?’ Race and cultural taxation in the academy. Ethnic and Racial Studies, 34 (1): 121-41.

Salmón, E. (2012). Eating the landscape: American Indian stories of food, identity, and resilience. Tucson: University of Arizona Press.

Smith, L.T. 1999/2012. Decolonising methodologies: Research and indigenous peoples. Lyndon: Zed Books.

Steinþórsdóttir, F.S., Heijstra, T.M. and Einarsdóttir, P.J. (2017) The making of the ‘excellent’ university: A drawback for gender equality. ephemera: theory and politics in organization, 17 (3): 557-82.

Tuck, E., and Guishard, M. (2013). Un-collapsing ethics: Racialised sciencism, settler coloniality, and an ethical framework of the colonial participate treat action research. In T.M. Kress, C.S. Malott, and B.J. Portfilio (eds), Challenging status quo retrenchment: New directions in critical qualitative research. Charlotte: information age publishing, 3-27.

Tuck, E. And Yang, K.W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education and Society, 1 (1), 1-40.

Tuck, E. And Yang, K.W. (2018). Series Editor’s Introduction. In Tuhiwai Smith, L., Tuck, E., and Yang, K.W. (eds), Indigenous and Decolonizing Studies in Education: Mapping the Long View. London: Routledge, x-xxi.

Tuhiwai Smith, L., Tuck, E., and Yang, K.W. (eds 2018). Indigenous and Decolonizing Studies in Education: Mapping the Long View. London: Routledge.

Wilson, S. 2008. Research as ceremony: Indigenous research methods. Blackpoint: Fernwood Publishing.


Published… the alienated academic: the struggle for autonomy inside the University

I have a new monograph out with Palgrave Macmillan, entitled The Alienated Academic: The Struggle for Autonomy Inside the University

The book’s abstract is as follows: Higher education is increasingly unable to engage usefully with global emergencies, as its functions are repurposed for value. Discourses of entrepreneurship, impact and excellence, realised through competition and the market, mean that academics and students are increasingly alienated from themselves and their work. This book applies Marx’s concept of alienation to the realities of academic life in the Global North, in order to explore how the idea of public education is subsumed under the law of value. In a landscape of increased commodification of higher education, the book explores the relationship between alienation and crisis, before analysing how academic knowledge, work, identity and life are themselves alienated. Finally, it argues that through indignant struggle, another world is possible, grounded in alternative forms of organising life and producing socially-useful knowledge, ultimately requiring the abolition of academic labour. This pioneering work will be of interest and value to all those working in the higher education sector, as well as those concerned with the rise of neoliberalism and marketization within universities.

I have written about this project, including the abstracts for each of the nine chapters here.

If you would like a copy for review, please contact Palgrave Reviews and/or drop me a line. Equally, if you would like me to come and discuss the book at seminars/workshops, students or staff, or with union representatives/members, please let me know. There will be a book launch here at DMU in the autumn.