authoritarian neoliberalism and the alienation of academic labour

I will be developing some of my thinking about HE at a British Educational Research Association symposium, Debating theories of neoliberalism: New perspectives and framings in education research tomorrow.

My abstract and references are here.

The flyer can be downloaded here.

My slides are appended below.


The argument I intend to make pivots around the following points.

Note that references are also appended below.

I will be developing some of my thinking about HE at a British Educational Research Association symposium, Debating theories of neoliberalism: New perspectives and framings in education research tomorrow.

My abstract and references are here.

The flyer can be downloaded here.

My sides are appended below.

The argument I intend to make pivots around the following points.

ONE. The recent history of academic labour articulates its re-engineering in order that it can reproduce value, or at least become productive of value. This history demonstrates the ways in which academic labour has been conditioned to that end, through the disciplinary apparatus of the State, in the form of the deployment of a militarised apparatus (for instance on demonstrations against fees, or with the increase of cops on campus), and in terms of secondary and primary legislation rooted in finance capital. This is a disciplinary reimagining of the University.

TWO. Here, we remember that Marx and Engels wrote that the State is a committee for managing the common affairs of the whole bourgeoisie. In our academic context, this forces us to imagine the transnational networks that act as a structure for maintaining the circuits and cycles of capital, which act as flows of power. The whole bourgeoisie incorporates vice chancellors, finance capital, credit ratings agencies, educational publishers/service providers, policymakers and so on. In a post-crisis world, the university is being repurposed such that it acts as a vector for the extreme tensions between conditions of production and the forces of production. This incorporates technological and organisational changes, which are materially affecting the technical composition of academic capital. Here, the State represents the normalisation of specific forms of administration that rest upon a legacy of domination, and the exploitative nature of capitalist social relations.

THREE. It is, therefore, important that we remember how the state militarised against student and staff protests in the UK in 2010-11. This is a marker, a backstop, a baseline for what the orderly application of liberties looks like. It describes the refusal of rights.

FOUR. There are certain heuristics or modes of analysis that emerge from literature on authoritarian neoliberalism, which serve to illuminate the relationship between the State and academic labour.

The first is Stephen Ball’s work on the neoliberal terrain for global education, including its philosophical underpinnings and ways in which the state rolls-back existing narratives and structures, ahead of a re-modelling of/as desire. A pivotal moment in this is the maintenance of order, with its focus upon liberal or social democratic interpretations of engagement with mediations like the commodity, the market and the division of labour, which in turn form ordered liberties that maintain risk profiles. These are not the same as a struggle for rights.

A second is Ian Bruff’s focus upon a cultures, relations, work, activities and so on that are for the market. The market mediates flows of power, through flows of surplus, and yet market is not necessarily free. This inevitably focuses upon coercion in maintaining specific risk profiles and in generating forms of data and information, which themselves generate non-democratic ways of working through policies of inclusion and exclusion or marginalisation that reinforce inequality. We are connected to Raewyn Connell’s analysis of social relations that are immanent to the market, such that narratives are framed continuously in asymmetrical relation to the market.

Third, we are reminded of the corporate parasitisation of the State, such that the latter becomes a vector for the former, in particular in terms of the governance, regulation and financing of State-sponsored activities and infrastructures. These are often viewed in pragmatic terms, as a new normal that simply reinforces existing structures, or as forms of elite power that reinforce and are reinforced by specific mediations. Here I refer to the work of Bob Jessop and Will Davies.

A fourth, critical point is about how these activities reinforce marginalisation for specific bodies that are unable to move through social structures, because of the abstract way in which those structures are reproduced for value. Here, the work of Sara Ahmed, Gurminder Bhambra, and Janet Newman on issues of gender and race (and the intersection of those issues) highlights both the ways in which marginalisation is reproduced (and to what ends), and also enables us to analyse how the processes of marginalisation are infecting segments of society previously inoculated, through the politics of austerity.

Finally, we remember how the state creates a disciplinary infrastructure through gag laws, C51 in Canada, by enabling institutions to prohibit demonstrations, through the use of kettling, and so on. This forms a precursor to policy-related authoritarianism. This policy-related restructuring of academic labour includes accountability regimes, focused upon the minutiae of academic work such as Reform’s criticism of grade inflation, alongside the fear generated by immigration regimes. This is a process of enabling forms of autonomy as types of controlled liberty, rooted in risk profiles that relate to the generation of human capital.

FIVE. The experience of crisis, as the violence of abstraction, creates a new normal or a new form of common sense, which is rooted in the desire to make previously unproductive sectors of the economy productive of value. Productivity is everything. Thus, as Marx and Engels understood, universities are at risk of market exit and under the pressure of new market entrants, as well as being forced into competition for new, overseas markets as a new colonialism, and through performance management in debt are forced to exploit existing markets more thoroughly. This includes the exploitation of their own labour force, who are made responsible for the risk to their own position.

SIX. The State defines its relationship to academic labour through a policy narrative that serves a pedagogic function at the level of society. This focuses upon the reification of human capital, which offers a particular mode of attention or orientation from academic labourers made responsible for enriching their own skills, knowledge and capabilities. Moreover, they are made responsible for generating surplus through productive activity. However, this sits in tension with capital’s drive to annihilate the labour component of work, as a result of which that work tends to be proletarianised. Finally, the implementation of policy through league tables and performance management tends to internalise responsibilisation as a form of discipline that stands against wilful behaviour.

SEVEN. The subsumption of HE and the University as a radical restructuring of academic labour serves to generate new forms of competition, as institutions strive for competitive advantage (relative surplus value). However, the implementation of policy through, for instance, the role of the Office for Students, places the academic and the student (and her family) in an invidious position as they are forced to internalise performance, and the generation of data about performance, alongside a liberal perception of the value of learning for its own sake – even though the latter is marginalised. As a result, deep levels of cognitive dissonance erupt, framed by the contention that trust-based relationships can only be mediated in the (unfree, unequal, coercive) market. Moreover, we are told that these relationships can only be mediated inside a properly-functioning market calibrated by meaningful performance data, and this reinforces the transnational activist networks of educational service providers/publishers, policymakers, non-governmental organisations and so on, which act to crack the sector for value. Our lives are folded into these moments, for value.

EIGHT. A crucial set of responses, as stories from inside the University, emerge, pivoting around casualisation/precarious employment, ill-being and ill-health, suicide and quitting. These demonstrate the deep levels of estrangement and alienation at the levels of: academic labour-power; products of academic labour; academic communities; and the individual academic’s humanity. It becomes important to strip away the layers in which such estrangement or alienation are revealed: illness/overwork; precarity and the attrition on labour rights; the role of money; the extraction of value/surplus-value; the control of labour-power; the mediation of private property; and the reality of alienated-labour. From here emerge anxiety, hopelessness, helplessness, loss, and our restricted ability to grieve.

NINE. There is a critical point about the differential impacts of this upon different bodies, and the ways in which those differences are reinforced intersectionally. Analyses of the power and privilege of certain bodies enable the alienating whole to be revealed, whilst also enabling narratives of overcoming involving decentring, refusing responsibilisation, solidarity in the face of coercion, listening to/refusing to accept the silencing of certain voices, and the instantiation of humanity/self-actualisation.

TEN. Moments of listening form a movement towards self-actualisation and also focus upon de-fetishising academic labour, in order to re-focus upon its abolition at the level of society. For Marx and Engels, the crucial moment is the reintegration of intellectual work at the level of society, with a focus upon undermining the violence of abstraction and instituting a new form of common sense. This stands against the outsourcing of solutions to boffins or experts or scientists, because those solutions and that expertise exists at the level of society, in forms that have been seized by the authoritarian State acting for capital.

ELEVEN. We need to be against what the University has become. We need to be against what academic labour has become. We need to imagine a new movement that erupts as abolition.


References

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

Ball, Stephen. 2012. Global Education Inc. New Policy Networks and the Neoliberal Imaginary. London: Routledge.

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

Bruff, Ian. 2014. The Rise of Authoritarian Neoliberalism. Rethinking Marxism: A Journal of Economics, Culture & Society. 26 (1), 113-29. https://doi.org/10.1080/08935696.2013.843250

CASA. n.d. A home online for casual, adjunct, sessional staff and their allies in Australian higher education. http://actualcasuals.wordpress.com/

Clarke, Simon. 1991a. The State Debate. London: Palgrave Macmillan.

Clarke, Simon. 1991b. Marx, Marginalism and Modern Sociology: From Adam Smith to Max Weber. London: Palgrave Macmillan.

Connell, Raewyn. 2013. The neoliberal cascade and education: an essay on the market agenda and its consequences. Critical Studies in Education, 54 (2): 99-112. https://doi.org/10.1080/17508487.2013.776990

CUPE3903. n.d. Representing, Organizing and Activating the Contract Faculty, Teaching Assistants, Graduate Assistants, and Research Assistants @ York University, Toronto, Canada. Accessed April 27, 2018. http://3903.cupe.ca/

Davies, Will. 2017. Elite Power under Advanced Neoliberalism. Theory, Culture and Society. 34 (4-5): 227-250. https://doi.org/10.1177/0263276417715072

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Gabriel, Deborah and Shirley Anne Tate. 2017. Inside the Ivory Tower: Narratives of women of colour surviving and thriving in British academia. Stoke-on-Trent: Trentham Books.

Hall, Richard. 2018. The Alienated Academic: The Struggle for Subjectivity inside the University. London: Palgrave Macmillan.

Hall, Richard and Kate Bowles. 2016. Re-engineering higher education: the subsumption of academic labour and the exploitation of anxiety. Workplace: A Journal for Academic Labor 28: 30-47. Available: http://bit.ly/2dQMx8X

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Jessop, Bob. 2016. The heartlands of neoliberalism and the rise of the austerity state. In: Springer, Simon, Birch, Kean and Julie MacLeavy (eds). The Handbook of Neoliberalism. Routledge, London, 410-421.

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Marx, Karl and Friedrich Engels. 2002. The Communist Manifesto. London: Penguin.

Morris, Amanda. 2015. The Rise of ‘Quit Lit’: What It Is and Why It Matters [Opinion]. Noodle.com. http://bit.ly/2dAimp9

Narayan, John. 2017. Huey P. Newton’s Intercommunalism: An Unacknowledged Theory of Empire. Theory, Culture and Society. [Online first] Accessed April 27, 2018. https://doi.org/10.1177/0263276417741348

Neary, Mike. 2017. Pedagogy of hate. Policy Futures in Education, 15 (5): 555-563.

Newman, Janet. 2017. The Politics of Expertise: Neoliberalism, Governance and the Practice of Politics. In: Higgins V., Larner W. (eds) Assembling Neoliberalism. New York: Palgrave Macmillan, 87-105.

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Wendling, Amy. 2009. Karl Marx on Technology and Alienation. London: Palgrave Macmillan.


On Platforms for Co-operative Knowledge Production

Over at the Institute of Education, Tom Woodin is editing a collection to celebrate the 100th anniversary of the Co-operative College. The collection is titled: Learning for a Co-operative World – Education, Social Change and the Co-operative College, and I have morphed my chapter away from higher education, to focus upon the relationship between platforms, cooperation and knowledge production.

Below I give an overview of what I have been focusing upon, with my reference list.

A kind of abstract or structure.

The struggle for knowledge

This struggle over knowledge production, and its commodification both of knowledge and the labour-power that produces that knowledge, is a crucial moment of re-imagination in the face of crisis. I question how this struggle enables individuals and communities to challenge the hegemonic idea of transhistorical, educational institutions, through their claims over knowledge, its production and governance, and the data that flow from it.

The value of co-operative knowledge

Value is fundamental in understanding the production, circulation and consumption of knowledge. Through the capital-relation, the production of knowledge is rooted in oppressive social relations, governed by the need to extract surplus-value in the production process, through an attrition on labour rights or the proletarianisation of that labour. Against the second-order mediation of our engagement with knowledge, enacted through private property, the division of labour and separation of disciplines, and commodity exchange, is it possible to liberate socially-useful knowledge?

The platform against knowledge production

However, this liberation (or the potential for reimagining) situates knowledge against ideas of communal production and solidarity on the global Commons, and forces us into a critique of the relationship between communities and technology, in part mediated through the idea of platforms. This critiques ideas and practices of technology-rich, co-operative knowledge production, in order to discuss whether they enable (only certain?) communities to reconstitute their own lived experiences, or whether Capital’s cybernetic control mechanisms simply reterritorialise these experiences for value, whilst marginalising or making invisible other lived experiences.

The knowledge potential of platform co-operativism

The political economy of the platform is a governance risk for societies where those platforms dominate the economic mediation of society by monopolising its hardware and software. One response to this points towards platform co-operativism, with co-operative principles and values shaping the governance, regulation and funding of the platform, such that knowledge infrastructures are shaped as collective rather than private goods. However, such open practices are often rooted in radical disintermediation of access to the Commons, and this risks ignoring the implications of structural forms of privilege and power, alongside differential knowledge and literacy amongst certain groups. It also risks ignoring how the structure of the Commons might act as a barrier to certain groups, in terms of governing principles, the lived experience of co-operation, sharing access to data, and the open sharing of the full range of knowledge, skills and capabilities.

Another world is possible

At issue is how we find co-operative mechanisms for dissolving knowledge production that has been enclosed inside institutions into the fabric of society, in order to enable communities to widen their own spheres of autonomy. This is important if the co-operative and open development of knowledge through platforms is to challenge intersectional injustice, rather than simply to replicate it. In this way, the development of the realm of autonomy requires that open and platform co-operatives prefigure the world they wish to see.

References

Ahmed, S. (2017). Living a Feminist Life. Durham, NC: Duke University Press.

Amsler, S. (2015). The Education of Radical Democracy. London: Routledge.

Bauwens, M. (2014). Open Cooperativism for the P2P Age. Available at: https://blog.p2pfoundation.net/open-cooperativism-for-the-p2p-age/2014/06/16

Berardi, F. (2009). The Soul at Work: From Alienation to Autonomy. Translated by F. Cadel and G. Mecchia, with preface by J. Smith. Los Angeles: Semiotext(e).

boyd, d. (2017). The Radicalization of Utopian Dreams. Available at: https://points.datasociety.net/the-radicalization-of-utopian-dreams-e1b785a0cb5d

Breidlid, A. (2013). Education, Indigenous Knowledges, and Development in the Global South. London: Routledge.

Canaan, J. (2017). The (Im)possibility of Mass Intellectuality: Viewing Mass Intellectuality Through the Lens of the Brazilian Landless Movement. In Mass Intellectuality and Democratic Leadership in Higher Education, edited by R. Hall and J. Winn, 69-80. London: Bloomsbury Academic.

Ciccariello-Maher, G. (2017). Decolonizing Dialectics. Durham, NC: Duke University Press.

Clarke, S. (1991). Marx, Marginalism and Modern Sociology: From Adam Smith to Max Weber. London: Palgrave.FH

Cleaver, H. (2017). Rupturing the Dialectic: The Struggle against Work, Money, and Financialization. Oakland, CA: AK Press.

de Peuter G., and Dyer-Witheford N. (2010). ‘Commons and Cooperatives’, Affinities: A Journal of Radical Theory, Culture, and Action, 4(1), pp. 30-56.

de Sousa Santos, B. (ed. 2007). Cognitive Justice in a Global World: Prudent Knowledges for a Decent Life. New York, NY: Lexington Books.

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Hall, R., (2015a). ‘The University and the Secular Crisis’, Open Library of Humanities, 1(1), p.e6. DOI: http://doi.org/10.16995/olh.15

Hall, R. (2015b). ‘For a Political Economy of Massive Open Online Courses’, Learning, Media and Technology, 40(3), pp. 265-86.

Hall, R. (forthcoming). The Alienated Academic: The Struggle for Autonomy Inside the University. London: Palgrave Macmillan.

Hall, R., and Winn, J. (eds 2017). Mass Intellectuality and Democratic Leadership in Higher Education. London: Bloomsbury Academic

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Kornberger, M., Pflueger, D., and Mouritsen, J. (2017). ‘Evaluative infrastructures: Accounting for platform organization’, Accounting, Organizations and Society, 60, pp. 79-95. Available at: http://dx.doi.org/10.1016/j.aos.2017.05.002, 1-17.

Lazzarato, M. (2014). Signs and Machines: Capitalism and the Production of Subjectivity. Cambridge, MA: Semiotext(e)/MIT Press.

Lorey, I. (2017). Labour, (in-)dependence, care: Conceptualizing the precarious. In E. Armano, A. Bove and A. Murgia, Mapping Precariousness, Labour Insecurity and Uncertain Livelihoods: Subjectivities and Resistance. London: Routledge, translated by A. Derieg, 199-209.

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Neary, M., and Winn, J. (2017). ‘There is an alternative: a report on an action research project to develop a framework for co-operative higher education’, Learning and Teaching: The International Journal of Higher Education in the Social Sciences 10 (1). Available at: http://www.berghahnjournals.com/view/journals/latiss/10/1/latiss100106.xml

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On the Alienation of Academic Labour and the Possibilities for Mass Intellectuality

There is a great new issue of TripleC (communication, capitalism and critique) out on Academic Labour, Digital Media and Capitalism.

I have an article in there on academic alienation, which scopes the terrain for the book on which I am working for Palgrave Macmillan. The article also points towards some work I have done on Mass Intellectuality.

The abstract is given below. I have then appended my thinking about the structure for my book.

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. Incrementally, the labour of those academics and students is subsumed and re-engineered for value production, and is prey to the twin processes of financialisation and marketisation. At the core of understanding the impact of these processes and their relationships to the reproduction of higher education is the alienated labour of the academic. The article examines the role of alienated labour in academic work in its relationship to the proletarianisation of the University, and relates this to feelings of hopelessness, in order to ask what might be done differently. The argument centres on the role of mass intellectuality, or socially-useful knowledge and knowing, as a potential moment for overcoming alienated labour.

The alienated academic

Alienation is a means of critiquing academic identity and academic labour, and of providing insights into the development of alternative forms of praxis. This is a critical way into a discussion of the abolition of academic labour and the role of public intellectuals in the generation of mass intellectuality. In order to connect the realities of the transnational restructuring of higher education in the Global North to academic labour as it is revealed in response to the secular crisis of capitalism, this book offers a mechanism both for articulating what alienation inside the University looks like from the perspective of the academic, and for developing alternative forms of autonomy. This takes the contested idea of the University as a public good one step further, by focusing on the Marxist term of alienation, in order to tie academic autonomy to co-operative alternatives through critical theory. In this way, the book enables student-activists, academics and practitioners in worker and informal education spaces to critique their own practices and to reveal their struggle against objectification or their struggle for subjectivity.

The structure of the book is in three parts. The first part considers the terrain of academic labour, and consists of chapters on Crisis and Alienation. The first details the mechanisms through which the secular crisis of capitalism is restructuring academic labour. The second situates Marx’s analysis of estrangement, alienation, fetishisation and reification against academic labour. It does this in terms of a focus on the activity of production, in its relationship to material, metaphysical and philosophical conceptualisations. As a result, a dialectical understanding of the layers of objectification, separation, mediation and identity-development will emerge.

In the second part, the terrain of academic alienation is analysed, in terms of: Knowledge (the products of academic labour); Profession (academic labour-power); Weltschmerz (academic self); and Identity (species-being). Here the relationship between subjectivity and objectification, use and exchange, and the potential for new forms of humanism related to the functions of academic knowledge are developed. One focus is on the internalisation of specific behaviours that are disciplinary and which become a key outcome for the system of production, with concomitant manifestations of physical and psychological distress.

In the final, concluding section on a terrain for overcoming alienation, there are two chapters on Indignation and Autonomy. Indignation focuses upon the role of intellectual labour in a range of transnational struggles for an alternative form of social metabolic control. Pivoting around counter-hegemonic and anti-power, the focus is upon the movement of dignity in the development of revolutionary subjectivity. In Autonomy, this is developed in order to critique the idea of autonomy, in light of the duality that, first, Capital is the automatic subject searching to secure permanent self-valorisation, and second, that labour’s search for autonomy-beyond-labour – the abolition of itself – makes it the crisis of capital. This work questions the potential for the social, collectivised use of academic labour, through the liberation of socialised skills, practices and knowledge from inside the University.


book launches: Mass Intellectuality and Democratic Leadership in Higher Education

Over the next month or so we have three events to discuss and celebrate the publication of Mass Intellectuality and Democratic Leadership in Higher Education as part of Bloomsbury Academic’s series on perspectives on leadership in higher education. These events are taking place at Bristol, Birmingham and then at De Montfort. There is a fourth planned for Cardiff around Easter. Details of these events are given below.

  1. Bristol Conversations in Education – Mass Intellectuality and Democratic Leadership in Higher Education (Tuesday 30 January 2018, with Joss Winn and Joel Lazarus).
  2. Birmingham Autonomous University Collective (supported by MGS, ISRF, Westmere UGS and CPT): Mass Intellectuality and Democratic Leadership in Higher Education (Friday 2 February 2018, with Joyce Canaan, Tom Henfrey, and Jenny Pearce). Register here or by emailing bau.comms@outlook.com
  3. De Montfort University, Institute for Education Futures: Richard Hall, Joss Winn (University of Lincoln) and Sarah Amsler (University of Nottingham) will discuss the recently-published, edited collection, Mass Intellectuality and Democratic Leadership in Higher Education. Email me if you wish to attend – it’s invite only.

Blurb from the DMU event…

The context for the book is that higher education across the globe is in crisis. The idea of the public university is under assault, and both the future of the sector and its relationship to society are being gambled. Higher education is increasingly unaffordable, its historic institutions are becoming untenable, and their purpose is resolutely instrumental. What form does intellectual leadership take in addressing these issues and in revealing possible alternatives? The contributors argue that mass higher education is at the point where it no longer reflects the needs, capacities and long-­term interests of global society. An alternative role and purpose is required, based upon ‘mass intellectuality’ or the real possibility of democracy in learning and the production of knowledge.

As editors, Richard and Joss will provide an overview of the context and key themes from the book. Sarah will act as a respondent, analysing the application of these themes to life inside the University, and for educational projects outside. The session will critique intellectual leadership in the university, exploring ongoing efforts from around the world to create alternative models for organizing higher education and the production of knowledge. We will ask: is it possible to re­imagine the university democratically and co­operatively? If so, what are the implications for leadership not just within the university but also in terms of higher education’s relationship to society?

The collection features case studies from academics and students working inside and outside the University. The key features and chapters are detailed at: http://www.richard-hall.org/2017/09/01/published-mass-intellectuality-and-democratic-leadership-in-higher-education/

Reference

Hall, R., and Winn, J. (eds). (2017). Mass Intellectuality and Democratic Leadership in Higher Education. London: Bloomsbury Academic. http://bit.ly/2dYsEkDandhttp://hdl.handle.net/2086/12714


Leicester Vaughan College, a co-operative Community Benefit Society

I’ve been asked to be a Board Member for Leicester Vaughan College, as it is being re-founded as an independent higher education college and governed as a co-operative Community Benefit Society. LVC aims to provide university-level education dedicated to the needs of part-time learners and to those wanting ‘a second chance’ to study.

The College currently has a non-accredited programme and is working towards offering fully-accredited degrees in various forms of counselling and in arts, humanities and social sciences. There is more information on the LVC site, including information about membership and governance, with a membership form at the foot of the page (your share in the co-operative is £1), or here.

The objects of LVC are to:

  • provide university-level education [Higher Education] to those over 18 in Leicester and beyond
  • offer education which is centred on fully-accredited face-to-face, part-time learning and is open to anyone who can benefit from it professionally, personally or intellectually
  • continue and expand the Vaughan tradition of providing adult learners in Leicester with high quality university-level education, which is compatible with the requirements of working and personal lives
  • develop courses which reflect local needs, and our local and economic context
  • build, through the values and ethics of co-operation, an institution which prioritizes education over profit

LVC supports:

  • the provision of education and opportunities for a broad range of students from diverse communities.
  • an equitable and sustainable working context for adult educators and all who work and learn as part of the College.
  • an alternative and sustainable model of Higher Education focused on the needs of students, staff and the wider community delivered through co-operation.

Tristram Hooley has recounted why and how this has been fought for once the University of Leicester decided to close the Vaughan Centre for lifelong learning. There is more information on the Save Vaughan Facebook page.

It is also important to situate this work against wider discussions about the potential for a Co-operative University, including a forthcoming Making the Co-operative University conference in Manchester. For more discussion on this see Joss Winn’s recent blogpost and his list of resources relating to co-operative higher education. Also see Mike Neary’s praxis in relation to co-operation across-and-beyond higher education, and its impact on students and staff.

The Leicester Vaughan College Twitter feed is here.

The membership form is here.


Dismantling the curriculum in higher education

On 22 November I’ll be speaking at the University of Greenwich Open Lecture Series, on the issue of dismantling the curriculum in higher education. I will build on my work on academic alienation, mass intellectuality and decolonising the curriculum. The abstract is appended herewith.

The higher education curriculum in the global North is increasingly co-opted for the production of measurable outcomes, framed by determinist narratives of employability and enterprise. Such co-option is immanent to processes of financialisation and marketisation, which encourage the production of quantifiable curriculum activities and tradable academic services. Yet the university is also affected by global socio-economic and socio-environmental crises, which can be expressed as a function of a broader crisis of social reproduction or sociability. As the labour of academics and students is increasingly driven by a commodity-valuation rooted in the measurement of performance, the ability for academics and students to respond to crises from inside the university is constrained by the market.

This discussion argues that in understanding the relationship between the university and society, and in responding to a crisis of sociability, revealing the commodification of the curriculum is central. This enables us to discuss the possibility that an open curriculum rooted in ideas of mass intellectuality might enable new forms of social wealth to emerge in opposition to a curriculum for private/positional gain. One possible way to reframe the curriculum is by re-imagining the university through the co-operative practices of groups like the Dismantling the Masters House community and the Social Science Centre. Such an exploration, rooted in the organising principles of the curriculum, asks educators to consider how their curriculum reproduces forms of colonisation. It is argued that such work enables a re-imagination of higher education that is rooted in an engaged and co-operative curriculum, with a focus on praxis.


Against boundaries: Dismantling the Curriculum in Higher Education

On Thursday I’m speaking at the University of Worcester Teaching and Learning and Student Experience Conference . The title of my talk is Against boundaries: Dismantling the Curriculum in Higher Education, and will be based on this Open Library of the Humanities paper. The abstract is appended below, and the slides are posted below that.

The higher education curriculum in the global North is increasingly co-opted for the production of measurable outcomes, framed by determinist narratives of employability and enterprise. Such co-option is immanent to processes of financialisation and marketisation, which encourage the production of quantifiable curriculum activities and tradable academic services. Yet the university is also affected by global socio-economic and socio-environmental crises, which can be expressed as a function of a broader crisis of social reproduction or sociability. As the labour of academics and students is increasingly driven by a commodity-valuation rooted in the measurement of performance, the ability for academics and students to respond to crises from inside the university is constrained by the market. This keynote argues that in understanding the relationship between the university and society, and in responding to a crisis of sociability, revealing the bounded nature of the curriculum is central. One possible way to address this crisis is by re-imagining the university through the co-operative practices of groups like the Dismantling the Masters House community and the Social Science Centre. Such an exploration, rooted in the organising principles of the curriculum, asks educators to consider how their curriculum reproduces forms of colonisation. It is argued that such work enables a re-imagination of higher education that is rooted in an engaged and co-operative curriculum, with a focus on praxis.


BLTC17, The really open university: working together as open academic commons

On Wednesday I’m speaking at the Brookes Learning Teaching Conference 2017. I love this kind of invite, which enables a testing of ideas and a lot of listening to the practices, activities and hopes of others. My abstract is detailed below, with the slides posted after that. The talk enables me to return to that practical work I was engaged with in 2010-12, around the idea of/re-imagining the university. It also enables me to reflect on my recent work inside the University, on commons and co-operative practices.


This talk questions the role of pedagogic scholarship and innovation in addressing global crises of social reproduction. It argues that working together has both possibilities and impossibilities, which need a richer discussion inside the University.

In the past decade, fall-out from the Browne Review has given birth to a number of alternative education projects. These alternatives focused on creating spaces and curricula that prefigure more democratic ways of doing higher education, in which the boundaries between student and teacher are dissolved and where co-operation and peer-projects between scholars become fundamental. Examples include the Social Science Centre in Lincoln and the Really Open University in Leeds. These projects developed grounded, co-participatory scholarly communities, which acted as incubators for pedagogies like Student-as-Producer (Neary and Winn 2011; Pusey 2016).

However, they also share characteristics with transnational platforms like #RhodesMustFall and#Whyismycurriculumwhite, in attempting to push back against the structuring logics represented by the curriculum (Hall and Smyth 2016). These platforms also connect to co-operative forms of higher education like Mondragon University in the Basque country, the Little Schools of the Zapatista Movement, and the education sector of the Brazilian Landless Movement.

Reflecting on these alternative forms is helpful in analysing our responses to the crisis of higher education, in order to locate spaces for truly progressive pedagogies inside the university. If such spaces do exist, on what are they based and what is their relationship to the curriculum? How do they enable academics and students to respond to issues of inclusivity and diversity, collaboration and peer production? Three responses may be considered:

  • open, academic commons supporting a sharing economy inside and across a porous interdisciplinary curriculum;
  • safe, scholarly communities of practice, perhaps forming solidarity economies that refuse enclosure; and
  • positioning the university and curriculum within (and against?) the development of ‘mass intellectuality’, or socially-useful knowledge produced outside the university.

References

Hall, R., & Smyth, K. (2016). Dismantling the Curriculum in Higher Education. Open Library of Humanities, 2(1), p.e11. DOI: http://doi.org/10.16995/olh.66

Neary, M., & Winn, J. (2011). The student as producer: reinventing the student experience in higher education. In M. Neary & J. Winn (Eds.), The future of higher education: policy, pedagogy and the student experience (pp. 192–210). Continuum. Retrieved from http://eprints.lincoln.ac.uk/1675/

Pusey, A. (2016). Pusey, A. (2016). Strike, occupy, transform! Students, subjectivity and struggle. Journal of Marketing for Higher Education, 26(2), 214-32. Retrieved from: http://dx.doi.org/10.1080/08841241.2016.1240133


notes for ‘alternative education’

On Wednesday I wrote that a while back I’d been asked to contribute to some work-in-progress on the idea of dangerous words. The three terms I selected were ‘immiseration’, ‘managerialism’, and ‘alternative education’. The work-in-progress hasn’t progressed so I’ve decided to publish what I wrote a year ago, starting with ‘immiseration’ and ‘managerialism’, and finally with ‘alternative education’ today.

The brief given was to:

  • explore the connections between a particular set of selected terms and their role in contemporary social relations, where these words function as one aspect of social relations and not as ‘empty signifiers’;
  • question the increasing use of some words in the public and private domains and to explore the effects of these words and the logic that underpins them, on meaning-making and on creating possibilities for improving life;
  • critique these terms as one aspect of social relations in education;
  • discuss acts of separation that are made possible through simultaneous processes of distinction, differentiation and stratification, whilst bearing the possibility for their representation.

The idea is to uncover tools to refuse the neoliberal/capitalist idea of education as a neutral and technical process, which in-turn imposes its ideology on us. This ideology uses a language that teachers, educators, researchers, students and parents are encouraged to co-opt. Occupying and refusing certain words, and finding alternative ways of doing, making, creating, sharing, pooling, gifting (against producing, services, productivity, entrepreneurialism and so on), are critical moments in resistance and refusal. Ultimately they are critical moments in a process of liberation.

Alternative Education

Alternative education raises questions about whether another world is possible. Alternatives ask educators and students to question the governance, regulation and resourcing of hegemonic, institutionalised forms of education, alongside their curricula, through both negative critique and prefigurative practices. The idea of an alternative questions the legitimacy of formalised spaces, often standing against both their forms and content, and as a result defining an educational undercommons (Harney and Moten 2013). Such an undercommons is a space for solidarity and resistance, from where resources and relations can be drawn. It might exist inside formal education, as a sector of the economy or in its institutional forms. An undercommons forms an underground that enables subversion and new forms of organisation, and which problematises dominant narratives about education (for entrepreneurship, growth, sustainable development and so on).

In this being inside-and-against the school or the university, alternative education takes the perspective of voices that are marginalised because they are racialised, gendered or rendered economically-valueless or indebted, in order to re-imagine and re-produce new forms of educational life or sociability. The idea of an alternative also emerges beyond formalised spaces, in autonomous communities that exist beyond the school or university as it is re-purposed as a factory (Cleaver 2002; The University of Utopia n.d.).

This idea of alternatives being in, against and beyond recognises that hegemonic educational institutions have been subsumed within the circuits of capital. This means that the governance and forms of such institutions, and the work of academics, professional service staff and students, have been re-engineered by capital on a global terrain. Moreover, the labour that takes place inside these institutions is repurposed and re-produced in its relation to money capital, productive capital and commodity capital, in order to generate surplus value, surpluses, profits and so on. The domination of capitalist social relations over academic labour is driven by the abstracted power of money and the generation of surplus value. This opens up the possibility for alternative forms of education, both inside formal spaces and beyond the boundary of the formal, to become new sites of struggle in response to the on-going crisis of sociability. This crisis is signalled by the co-option of socially-useful knowledge, or the general intellect, so that it can be valorised (Hall 2014; Virno 2004). Educational relationships have been productively intensified in order to facilitate the expansion of capital, rather than for the solution of global, socio-economic and socio-environmental crises. Inside the school or the university, educational innovations are fetishised as emancipatory, whereas in working against and beyond these spaces, scholars in alternative educational spaces are working to abolish the relations of production that drive societies to ignore concrete emergencies (Hall and Smyth 2016).

From inside-and-against the hegemonic institution, alternatives articulate the limits of formal education, including its problematic nature as a public or private good (Marginson 2012). Here, the idea of the school or university as a form of enclosure of knowledge and practice is refused through public intellectualism or educational activity that is conducted in public. Such activities widen debates over ideas and fields of study beyond the academy to the public, in that they refuse both the colonisation of disciplinary spaces by academics and the delegitimation of certain voices. This public activity contains the germ of militancy (Neary 2012; Thorburn 2011) because it aims to do and then to be counter-hegemomic. As a form of workers’ enquiry, militancy in research or pedagogic practice points towards projects that produce knowledge useful for activist ends. This may take the form of open education or scholarship that refuses neoliberal recuperation (Eve 2015) for the production of marketised outcomes like performance data, or new spaces for the generation of surpluses or profits. Such refusals question the societal value of business-as-usual models for public, higher education (Open Library of Humanities 2016).

However, experiments that are against hegemonic practices also offer the potential for radical experiment, alongside the re-imagining of education as a distributed, co-operative, democratic activity. Such experiments question education’s relationship to society. Prefigurative responses then emerge in the pedagogic practices of social movements rooted in pedagogy (Caldart and the Movement of Landless Workers 2011), and through forms of resistance inside the university grounded in community and environmental justice (Pearce 2013), resistance to gender-based violence, and trades union educational activity (Scandrett 2014). This work situates the experience of the educator and student against that which emerges from within social movements, in order to address the possibilities for alternative forms of knowing and being. Here traditions of critical pedagogy are central to the ways in which critical knowing and being emerge to challenge the dominant framing of learning, teaching and scholarship as separate from society and everyday life (Amsler 2015; Motta 2016).

Work that emerges beyond formal educational contexts is situated in practical, alternative initiatives that point towards alternative, societal re-imaginings of education. Such re-imaginings are forms of autoethnogaphy, framed by the idea of the student or educator as co-operative activist, and as such operating collectively through organic intellectualism (the Social Science Centre 2016; People’s Political Economy 2013). Such alternatives offer a means of using critical sociology and critical pedagogy to analyse concrete moments of crisis of specific communities, such as the politics of austerity and climate justice (Buxton and Hayes 2015; Lockyer and Veteto 2013).

In particular, these alternatives are infused by comparative analyses with the pedagogic practices of indigenous communities and people of colour (Motta 2016; Zibechi 2012), for whom the crisis of sociability imposed by capitalism is on-going, historical and material. These analyses specifically relate co-operative, inclusive educational practices of creating and legitimising communities, and challenge the on-going colonisation of knowing and being. They offer ways to refuse the dominant power relations of knowledge production inside contemporary capitalism, and instead speak of decolonisation by feminised and racialised subjects on the margins. This enables those projects to establish unique analyses of educational possibility from within new, emancipatory horizons. These analyses recognise the desire for progressive and democratic forms of education: first, in terms of its governance and politics, and the social relations that circulate inside educational spaces; and second, in terms of enacting radical pedagogies grounded in the abolition of power relations in the classroom.

From this complex educational ecosystem, alternatives sit against the neoliberal enclosure of existing structures and forms, like the school and university. They stress: first, democratic activity, based upon a radical politics; second, militant research strategies, which see research as a tool for political action and for widening the field of struggle against the re-production of alienating forms of education; third, the re-definition of scholarship undertaken in public, as a revolutionary activity. In a politics of community engagement and cross-disciplinary activity, and in radical education collectives, these strategies form cycles of struggle that point towards possibilities for: detonating the school or university (Amsler and Neary 2012); using prefigurative pedagogical practices that enable labour to become the crisis of capital, so that it might become for itself rather than being for capitalisation or valorisation (Occupied California 2010; Holloway 2002); and describing what society might become (The School or Designing a Society 2016).

Alternative education is a reminder of how the sociability that was once understood as emerging from the fluidity of the classroom is increasingly lost to educators and students, as value (the determining purpose) now drives sociability. This is the world of financialisation and marketisation, which strip academics, professional services staff and students of their autonomy. Thus, educational lives are restructured as accumulated value, impact, excellence, student satisfaction and employability. It is here that alternative education offers a way of disengaging from these normalised behaviours, in order to re-engage with problems of the global commons. The alternative is a form of collective, educational repair, rather than our response to crisis focusing upon becoming more efficiently unsustainable.

By engaging with marginalised voices inside, against and beyond educational contexts, alternatives attempt to define safe spaces through which the collective work of dismantling can begin. This work of dismantling is rooted in revealing power structures and ways of building the world that are alienating, because they they strip our work, our cultures, our relationships and ourselves from us, in order to valorise them or to silence them. This work of dismantling operates at the level of the institution and the classroom, but it also operates at the level of society (Hall and Smyth 2016; Motta 2016; Rhodes Must Fall 2016). Thus alternative education establishes sociability as the critical, pedagogical project, grounded in actually-existing examples of academics, activists and communities engaging with the work of dismantling our abstract experiences, and addressing their concrete impacts. As a result, it is possible to associate educational repair with wider societal repair, where it is framed by a re-focusing of life upon self-actualisation as dynamic and fluid, and rooted in a different conception of what is to be done (bell hooks 1994).

References

Amsler, S., and Neary, M.. (2012). Occupy: a new pedagogy of space and time? The Journal for Critical Education Policy Studies 10, no. 2: 106-38.

Buxton, N. and Hayes, B (eds. 2015). The Secure and the Dispossessed. London: Pluto.

Caldart, R.S. and the Movement of Landless Workers (2011). ‘Pedagogy of the landless, Brazil’, in Wrigley, T., Thomson, P., and Lingard, B. (eds), Changing schools: Alternative ways to make a world of difference, pp. 71-84, Routledge: London and New York.

Cleaver, H. (2002). Reading Capital Politically. Edinburgh: AK Press.

Eve, M. 2014. Open Access and the Humanities: Contexts, Controversies and the Future Cambridge: Cambridge University Press.

Hall, R. (2014). On the abolition of academic labour: the relationship between intellectual workers and mass intellectuality. tripleC: Communication, Capitalism & Critique, 12 (2), 822-37. Retrieved 5 July 2016 from http://www.triple-c.at/index.php/tripleC/article/view/597/638

Hall, R., and Smyth, K. (2016). Dismantling the Curriculum in Higher Education. Open Library of the Humanities, 2(1), p.e11. DOI: http://doi.org/10.16995/olh.66

Harney, S., and Moten, F. (2011). The Undercommons: Fugitive Planning & Black Study. New York: Minor Compositions.

Holloway, J. 2002. Change the World Without Taking Power. London: Pluto Press.

hooks, bell (1994). Teaching to Transgress. London: Routledge.

Lockyer, J., and Veteto, J. (eds. 2013). Environmental Anthropology Engaging Ecotopia: Permaculture, Ecovillages and Bioregionalism. Oxford: Berghahn.

Marginson, S. (2012). The Problem of Public Good(s) in Higher Education. 41st Australian Conference of Economists. Retrieved 5 July 2016 from http://www.cshe.unimelb.edu.au/people/marginson_docs/ACE2012_8-12%20July2012.pdf

Motta, S.,and Cole, M. (2016). Constructing 21st Century Socialism in Latin America: the Role of Radical Education. London: Palgrave MacMillan.

Neary, M. (2012). Teaching Politically: Policy, Pedagogy and the New European University. The Journal for Critical Education Policy Studies 10, no. 2: 233-57.

Occupied California (2010). After the Fall: Communiqués from Occupied California. Retrieved 5 July 2016 from http://libcom.org/files/afterthefall_communiques.pdf

Open Library of Humanities (2016). Retrieved 5 July 2016 from https://olh.openlibhums.org/

Pearce, J. (2012). Power in Community: A Research and Social Action Scoping Review. Retrieved 5 July 2016 from http://www/ahrc.ac.uk/Funding-Opportunities/Pages/Connecte-Communities-Scoping-Studies-and-Research Reviews.aspx

People’s Political Economy (2013). 2013 Inaugural Report: from foundations to future. Retrieved 5 July 2016 from https://agentofhistory.files.wordpress.com/2015/08/ppe-report-2013.pdf

Rhodes Must Fall. (2016) Rhodes Must Fall. Retrieved 5 July 2016 from http://rhodesmustfall.co.za/

Scandrett, E. (2014). Popular Education methodology, activist academics and emergent social movements: Agents for Environmental Justice, Interface: a Journal for and about Social Movements, 6 (1): 327-334.

School or Designing a Society, The (2016). Retrieved 5 July 2016 from http://www.designingasociety.net/

Social Science Centre, The (2016). Retrieved 5 July 2016 from http://socialsciencecentre.org.uk

Thorburn, E. (2012). Actually Existing Autonomy and the Brave New World of Higher Education. Occupied Studies. Retrieved 5 July 2016 from http://bit.ly/xzcPRO

University of Utopia, The (n.d.). Anti-Curricula: A Course of Action. Retrieved 5 July 2016 from http://www.universityofutopia.org/sharing

Virno, P. 2004. A Grammar of the Multitude. Los Angeles, CA: Semiotext(e).

Zibechi, R. (2012). Territories In Resistance: A Cartography of Latin American Social Movements. Oakland, CA: AK Press.


the porous university

There’s a call out for participation (in person, online or via a provocation) at a symposium to be held on Monday 8th and Tuesday 9th May 2017 University of the Highlands and Islands, Inverness Campus.  The symposium is called The Porous University – A critical exploration of openness, space and place in Higher Education.

The question that interests me most is: what is the role of open academics in dealing with problems ‘in the world’?

My response will draw upon Foucault’s idea (in La société punitive, p. 33) that:

The daily exercise of power must be considered a civil war: to exercise power is, in a certain way, to wage civil war and all the instruments, the tactics, one can identify, the alliances, must be made analysable in terms of civil war.

It will also draw upon Guattari’s analysis (in de la production de subjectivité) of capitalist deterritorialisation, which:

[involves] the continuous disruption of production, the ceaseless dismantling of social categories, insecurity and eternal movement… all the while referring to universalizing perspectives, has, historically, never been able to achieve anything but withdrawal into itself, nationalist, classist, corporatist, racist, or paternalist, reterritorializations.