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.


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writing about/against/beyond the alienated academic

You have to know what’s wrong before you can find what’s right

Toni Morrison. Song of Solomon.

as far as we can discern, the sole purpose of human existence is to kindle a light of meaning in the darkness of mere being.

Carl Jung

A book against academic labour

I have just submitted my final draft of a monograph for Palgrave Macmillan, in their Marxism and Education series, entitled The Alienated Academic: The Struggle for Autonomy inside the University. This book reflects my work inside and outside the University over the course of the last decade. In this time, we have witnessed the re-engineering and repurposing of higher education, and the impact this has had on academics, professional services staff and students. In part this catalysed my engagement in a range of protests and occupations in 2010-11, alongside my work in co-operatives like the Social Science Centre in Lincoln and Leicester Vaughan College, and with the Open Library of Humanities. This stitches my thinking and my practice into other co-operative movements for dignity, and against the indignity of capitalist work.

However, my thinking and my practice have also been challenged personally, through a decade-long commitment to therapy. On one level, this work represents my attempt to understand, manage and move beyond manifestations of depression and anxiety, including their displacement or appearance as overwork. On a deeper level, it has been fundamental in enabling me to understand my own essence, in terms of how and why I have, at times, been estranged from myself and the world. This book encapsulates a moment and a movement in my recovery of myself in the world.

In terms of the themes of the book, 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. As a result, it forms an attempt by me to engage with Marx’s conceptions of estrangement and alienation, in particular focused upon being and becoming, dignity and indignity, objectification and subjectivity, and the possibility for recovering autonomy.

As a result, this is not a book that describes academic life from the perspective of academic labour, in order to recover some idealised or utopian notion of the University. Rather, it is against academic labour, as a case study of the exploitation, expropriation and domination of labour by capital. Rather than reifying or attempting to recover academic labour, I attempt to situate the academic labour process, academic knowledge production, the academic self and academic communities against Marx’s conception of alienation, in order to look towards its abolition. This is influenced by Moishe Postone’s work on capital as a totality that is constituted as the automatic subject through social labour, and in particular the duality of abstract and concrete labour. This refuses the fetishised notion that labour is capital’s opposite and nemesis.

Alienated academic labour and the law of value

I am not using academic labour to critique the crisis of higher education (as a strand of the secular crisis of capital). Rather academic labour is the object of this critique, in order to work towards its abolition. Central to this is an understanding of academic labour in its relation to the structuring reality of the law of value. Understanding how value mediates social reproduction is crucial in understanding whether an alternative form of self-mediation beyond value, rooted in humane values, is possible. Here the work of István Mészáros, Peter Hudis and Simon Clarke are important in enabling me to understand the relationship between alienated labour and second-order mediations that appear to structure the world. This enables us to take a negative dialectical approach, in order to strip back the manifestations of our alienation in anxiety, ill-being, overwork and so on, and to work through their relationship to money and the market, and beyond that to the production of surplus-value, surplus populations and surplus labour, rooted in the division of labour, commodity-exchange and private property, which themselves emerge from alienated labour.

Indignation and dignity

However, in the book I am increasingly drawn towards the relationship between indignation and dignity as a response. Here, the work of John Holloway is important to me as is work around the Zapatista movement. This enables us to connect academic practice to societal, intellectual practice, including that fought for by academic and student activists in occupations and social movements. This is a key connection, and stitches my thinking into intersectional struggles for dignity. As a result, I have been trying to challenge my white, male privilege throughout the book, by connecting to a range of activists fighting for justice. These include: Sarah Amsler; Joyce Canaan; Melonie Fullick; Karen Gregory; Liz Morrish; Sara Motta; Kehinde Andrews; Sara Ahmed; Gurminder Bhambra; Kalwant Bhopal; George Ciccariello-Maher; Nathanial Tobias Coleman; Ana Dinerstein; Emma Dowling; Akwugo Emejulu; Silvia Federici; Priyamvada Gopal; bell hooks; Tressie McMillan Cottom; and Heidi Mirza.

I constantly question whether my thinking, writing and practice has done these inspirational people justice. This also forces me to question constantly my own naïveté in understanding by the positions. Attempting to connect in this way is not a moment of co-option, rather a moment of solidarity. It is an attempt to stitch my own practice into a wider tapestry of refusal, or of the indignation that emerges from capital’s subsumption of our lives and its denial of our dignity. Developing a front of understanding, rooted in a richer understanding of the differential experience of exploitation and domination, is crucial in developing empathy and solidarity, as a movement towards autonomy.

Beyond recent work on the crisis of higher education

This is important because recent work which offers a perspective on the crisis of higher education has tended to focus on the mechanics and ideological underpinnings of marketisation and financialisation, which are often in defence of the ‘public university’ or attempts to discuss public funding, regulation and governance. In general, these focus upon the education sector of the economy, the HE sector as a whole, or make the University the unit of analysis, and several focus on the mechanics or roll-out of neoliberalism. However, there are few books that focus on the academic and her labour as the unit of analysis, and none that do so in the context of the critical terrain of alienation.

Thus, I use a critical social theory of alienation (which has a rich analytical tradition that serves as a heuristic for critiquing academic identity and academic labour). This is a way into a discussion of the abolition of academic labour and the role of public intellectuals in the generation of mass intellectuality, and is framed by the work of Mark Cowling, John Holloway, Peter Hudis, Marcello Musto, Sean Sayers, and Amy Wendling, among others.

The structure of the book

The argument is broken down into three sections and nine chapters. These are as follows (with chapter abstracts).

Chapter 1: Awakenings (structure here)


This chapter scopes and situates academic work against the key themes that underpin that work as alienating practice. It begins by addressing how the idea of academic labour as privilege blinds its practitioners to their estrangement from the products and process of work, alongside the relationships that emerge there, both in terms of the self and with peers. The chapter argues that academic being and becoming is stunted through the divorce of the academic from her labour, which is then overlain by a series of fetishes, including the student experience and ideas of educational value-for-money. This emerges from alienated labour, which is itself hidden by second-order mediations like private property, commodity exchange and the division of labour. This catalyses processes of proletarianisation through commodification, which are addressed in relation to the extant literature on the crisis of academic work.

Section 1: the terrain of academic labour

Chapter 2: Crisis (structure here)


This chapter details the mechanisms through which the secular crisis of capitalism is restructuring academic labour. This is in terms of policy that shapes a competitive environment, the financialisation of academic work through student debt, bond markets and so on, and through the commodification and marketisation of the outputs of academic work. Here, I describe how the incorporation of academic labour into the self-valorisation process of capital through research and pedagogic innovation enables a critique of the proletarianisation of the University.

Chapter 3: Alienation (structure here)


This chapter situates Marx’s analysis of estrangement, alienation, fetishisation and reification against academic labour. It does this through a focus on the activity of production, in its relationship to material and philosophical conceptualisations. As a result, a dialectical understanding of the layers of objectification, separation, mediation and identity-development emerges. This categorical analysis enables an unfolding of capitalism’s mode of social metabolic control, and its relationship to individual essence, human capital theory, and the reality of being othered or negated inside the system. This develops an analysis of the expanding circuit of alienation (A-A’), and the potential for its overcoming through a focus on the richness of human experience.

Section 2: the terrain of academic alienation

Chapter 4: Knowledge (structure here)


This chapter analyses the alienation of the products of the academic’s labour, as teaching or research, which are commodified and marketised for their exchange-value rather than their social utility. This is related to the competitive restructuring processes of research and teaching impact measures. Critical here is a connection to the internalisation by the academic of the disciplinary force of performance management, in the production, ownership and distribution of the products of academic labour. Marx’s conception of the general intellect as a form of alien knowledge and property, and its relationship to the separation of subject curricula and research, is important in describing capitalism as a naturalised system. 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.

Chapter 5: Profession (structure here)


This chapter frames a discussion of whether it is possible for academics to move beyond fetishing their own labour-power as privileged. I ask whether it is possible to reflect at a social-level on the alienation of academic labour-power in terms of the alienation of labour-power in general? The chapter focuses upon the mediated conditions of work, in order to unpick the proletarianisation of academic labour-power. As a result, it becomes possible to describe the autonomy of capital as opposed to labour, and to uncover its ideological basis.

Chapter 6: Weltschmerz (structure here)


This chapter develops the alienation of the academic from herself, as she is increasingly made and re-made as an academic entrepreneur whose labour only has worth where it is value. As a result, the internalisation of specific behaviours that are disciplinary becomes a key outcome for the system of production, with concomitant manifestations of physical and psychological distress. Here ideas of anti-humanism and dehumanism, linked to melancholy, anxiety and ill-being are analysed in relation to the proletarianisation of the University as an anxiety machine. The chapter addresses how formal and real subsumption, in terms of the re-engineering of the governance of higher education and the reproduction of academic labour in the name of value, feed off and into alienation.

Chapter 7: Identity (structure here)


This chapter address the alienation of the academic from her species through the iron law of competition, reinforced through global academic labour arbitrage, research and teaching metrics, and performance management. The argument connects academic labour to the hierarchical, globalised forces of production that shape capitalist social relations, in order to discuss the form and the organising principles under which academic labour is subsumed for value. The chapter argues that academics have a tendency to reify their own labour such that it becomes something that they struggle for, rather than against. However, repeatedly adopting this approach can only lead to a sense of helplessness and alienation from other forms of globalised labour. By refocusing on the form of labour in general, rather than the specific content of academic labour, it becomes possible to move beyond reification towards struggle.

Section 3: the terrain for overcoming alienation

Chapter 8: Indignation (structure here)


This chapter focuses upon the role of intellectual labour in a range of transnational struggles for an alternative form of social metabolic control. Pivoting around counter-hegemony and anti-power, the focus is upon the movement of dignity in the development of revolutionary subjectivity. This chapter discusses the possibilities for autonomous action by academics, which in-turn demonstrates solidarity or association with a range of struggles against labour.

Chapter 9: Autonomy (structure here)


In this chapter, autonomy is critiqued in light of the duality that: first, capital is the automatic subject searching to secure permanent self-valorisation; and second, that our search for autonomy-beyond-labour is the crisis of capital. This struggle pivots around emancipation from labour, and for self-mediation as the key organising principle for life. The chapter focuses on the role of academic work and intellectual labour in developing the realm of autonomy/freedom and reducing the realm of heteronomy/necessity. Here there is a focus upon the richness of human life and the development of alternative forms of social metabolic control. The argument regards alienation and its revelation as a necessity in the transformation to life under communism. Thus, the chapter discusses the potential for the social, collectivised use of academic labour, through the liberation of socialised skills, practices and knowledge from inside the University.

The process of writing as a movement of becoming

The process of writing the book demonstrated to me how far I have come from my PhD, undertaken back when Methuselah was a boy. A year of reading about: academic labour; the labour theory of value; alienation in Marx and Hegel; academic knowledge production and the academic labour process; academic identity and academic being/becoming; and intersectional analyses of labour and the academic experience. This year of reading was distilled down into 300 pages of notes, on top of my already existing, published work on alienation and mass intellectuality. One crucial angle to this was to reflect on my reading through a series of conversations with academics about injustices rooted in (dis)ability, gender, race and sexuality.

This was then distilled down into the nine chapters. I was originally going to have eight, with the last two stitched together. However, I wanted to push myself beyond my usual focus upon explaining (and obsessing about) the crisis through negative critique, and instead to focus upon the possibilities for an alternative mode of becoming rooted in a movement of dignity pointing towards autonomy.

Structuring and restructuring the chapters took a month and underpinned a writing process that mirrored my PhD process – effectively hoover up as much research and reading as possible, structure the notes very closely into a potential argument that speaks to my soul, and then write obsessively. This meant that each chapter was written in around a week, beginning at the start of January. Since then I have written 70,000 words, with two re-drafts/re-readings. In part, using Dragon Naturally Speaking to write/speak/dictate the book has altered the process.

In this moment, I have had to think long and hard about self-care, in the balance between writing and life, and between work and life. Walking and music have been crucial to me.

The scariest moment has been in asking people I trust, including a couple of people I have not met but whose expertise and way of being in the world is an inspiration, to read and provide feedback. This is a moment of high anxiety, to the extent that I tweeted:

You know that moment when you decide to send something to someone who you really admire to read/comment on, when you feel you aren’t fit to lace their boots (professionally)? And that gut-wrenching anxiety? Well that.

This is a moment of baring my soul, of extreme vulnerability, of hope and the fear of despair. As much as I try to sublimate the fear of despair, it often ruptures my being. However, it is important to note that whilst researching and writing I have come off anti-depressants and begun the process of leaving therapy. This is a moment of taking ownership of my life – a movement for autonomy.

It is also important to note that this has happened whilst holding down my role at work, and also attempting to support those leading the Leicester Vaughan College project. This has meant having to work weekends and evenings – there is a conversation here about whether this says something about my estrangement from my wider life. It clearly says something about the integration of my work with my life; the integration of my thinking about my life beyond my labour.

In many respects this has also been a very difficult time for me, and my thinking around alienation has been reflected in my everyday life. A friend asked me what I would do once the book was submitted, given that it has taken up so much of my existence and helped me to redefine myself. She acknowledged that it had helped me to work through and beyond some difficulties, and that it had also served as a distraction. She is right that there is a moment of grief in its submission, and one that mirrors the loss involved in leaving therapy. A loss of the self and my relationship to a fetishised or reified other, to which I have projected bits of myself. However, through this mirroring, there is also a moment of reclamation – of reclaiming my life, potentially with a renewed way of examining it, and the ability to move beyond those things that we fetishise in the world.

A moment of pointing towards values rather than value. This is the real movement.


In the process of writing the book, I have obsessively listened to the following whilst writing and walking and thinking. Maybe they tell us something about the contours of the book.

  1. Mogwai: Every Country’s Sun.
  2. Mogwai: Quay Sessions.
  3. Everything Everything: Night of the Long Knives.
  4. King Creosote: Astroman Meets Appleman.
  5. King Creosote: Diamond Mine.
  6. Jen Cloher: Jen Cloher.
  7. Sharon Van Etten: Glastonbury 2015.
  8. Wild Beasts: Smother.
  9. Wild Beasts: Two Dancers.
  10. Joe Goddard: Electric Lines.
  11. Public Service Broadcasting: Every Valley.
  12. Phoenix: lollapalooza 2013.
  13. This Is The Kit: Moonshine Freeze.
  14. This Is The Kit: Where It Lives.
  15. Sampha: Process.
  16. Shostakovich: symphonies number five, seven and nine.
  17. Sufjan Stevens: Carrie and Lowell live.
  18. Bon Iver: live on NPR.
  19. Hot Chip: live at Pitchfork, Paris.


Authoritarian neoliberalism, the alienation of academic labour and Walsall FC

Over at the architectural education podcast (Arch Ed Podcast) there is a conversation between me and James Benedict Brown about the state of higher education, with a little bit of jibber-jabber about Walsall FC.

In a connected development, I will be developing some of my thinking about HE in a forthcoming British Educational Research Association symposium, Debating theories of neoliberalism: New perspectives and framings in education research. The flyer can be downloaded here. My abstract is appended below.

Authoritarian neoliberalism and the alienation of academic labour

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. This talk takes a Marxist political economic analysis of the implications of this lack of autonomy, in terms of the conception of subsumption (Hall and Bowles 2016; Marx 1867/2004). Movement towards real subsumption, revealed in financialisation and marketization, enables us to reconsider the utility of neoliberalism as a theoretical framework for analysing the re-engineering of the governance of higher education and the re-production of academic labour in the name of value (Clarke 2005; Davies 2014). In particular, this reflects upon ideas of authoritarian neoliberalism in the coercive orchestration of social relations in the name of markets (Bruff 2014). This reflection discusses the imposition of architectures of subsumption through which academic labour becomes a source of both overwork and anxiety. In analysing these connections it is possible to situate abstract, alienated academic labour alongside its psychological impacts, including anxiety and feelings of hopelessness (Hall 2018). The talk closes by examining whether narratives of solidarity, in particular from marginalised voices, might help academics and students to analyse and then move beyond their alienated labour (Johnson 2017). This frames such solidarity in terms of mass intellectuality, or socially-useful knowledge work, as a potential moment for overcoming alienation (Dinerstein 2015).


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

Clarke, S. (2005). The Neoliberal Theory of Society. In Saad-Filho, A., and Johnston, D. (eds), Neoliberalism: A Critical Reader. London: Pluto Press, pp. 50-59.

Davies, W. (2014). The Limits of Neoliberalism: Authority, Sovereignty and the Logic of Competition. London: SAGE.

Dinerstein, A. (2015). The Politics of Autonomy in Latin America: The Art of Organising Hope. London: Palgrave Macmillan.

Hall, R. (2018). On the alienation of academic labour and the possibilities for mass intellectuality. tripleC: Communication, Capitalism & Critique, 16(1), 97-113. Available: http://bit.ly/2EisheS

Hall, R. and Bowles, K. (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

Johnson, P. (2018). Feminism as Critique in a Neoliberal Age: Debating Nancy Fraser. Critical Horizons: A Journal of Philosophy and Social Theory 19(1), 1-17. Available: https://doi.org/10.1080/14409917.2017.1376937

Marx, K. (1867/2004). Capital, Volume 1: A Critique of Political Economy. London: Penguin.


slides: partnership, co-operation and dismantling the curriculum in HE

I’m keynoting the Newcastle College HE staff CPD event today. My slides are appended below.

I have amended my keynote at Radical Pedagogies for this talk. However, the notes from that talk are still relevant.

Participants at the talk collated six questions. My responses are posted herewith.

ONE. How do we balance the fact that students spend significant amounts of money on their studies, but at the same time we want them to work for and with us in developing a curriculum and being active participants in the design and implementation of HE?

Money tends to mediate our relationships for us, so our work with our students risks forcing us to view them in terms of value-for-money. Where we exist inside institutions that have to maximise their income from fees, our classroom choices get squeezed because being taught or teaching intensity are perceived as enabling us to manage the risks around student progression. In part, this is defined through policies that situate students and their families as purchasers or consumers, and in part through fear or anxiety-based institutional cultures that situate views of students-as-partners, in terms of their access to curriculum content or specific services. One problem is where this becomes mutually reinforcing to the point where academics and teachers feel that they cannot innovate.

Having worked in several institutions, I have never seen a quality assurance department (or any department responsible for course/programme validation or periodic review) that has stymied curriculum innovation. However, trying to do this in isolation is problematic. Where you are the only teacher or teaching team that is focusing upon student-as-producer, or on co-creation, this can be isolating and high-risk. In part, this is because in that moment, co-creation appears abnormal. That said, I think we are all trying to get our students to co-create or to produce with us and for themselves, through project work, personalised assessments and so on, even where there are regulatory bodies involved.

So, I guess I would see the balance emerging from faith in your own practice, and your ability, in your teams, to discuss the value of student-as-producer or co-creation with the students. This means an open discussion with those students about: first, the explicit value that will be generated for them, in terms of employability and their ability to pay down their debts (NB there is another question here about whether you believe that is possible) – whether the focus is upon community work, employability, whatever; second, the importance of being able to self-manage rather than having to rely explicitly on others (such as a teacher) as a fundamental step towards self-actualisation; third, what this means for staff-student relations and what it means for students to teach themselves rather than being taught – where the role of the teacher changes but remains active; and fourth, the values that underpin this, in terms of mutuality (and mutual support), co-operation, authenticity and so on. There is something important here about the classroom experience moving towards independent learning (there can still be some teacher-focused/teacher-led work), including access to engagements with other communities (of students, in libraries and so on).

TWO. How can the ‘whiteness’ of curriculums be addressed given the lack of diversity in many HEIs?

This is really difficult. It is an ingrained cultural problem, which operates structurally and also subconsciously. As an entitled white, male professor my focus is on constantly questioning my privilege, and determining to enable a plurality of voices across the contexts in which I work. This is intensely problematic because individuals are coming from different spaces and places, with different preconceptions and amounts of intellectual/social capital. The spaces in which I work are also filled with power.

One of the problems of a lack of diversity in many institutions is that those individuals classed as representatives of minoritised groups can end-up picking up more emotional labour, in-part because BAME students see themselves reflected more appropriately in those members of staff and gravitate towards them. Also, those staff may be seen as exceptional cases, or they may have to develop a double or false consciousness, in order to survive and pass through the walls that Ahmed describes. The diversity agenda can also be a threat to some white staff and white students, who need to check their own privilege both inside and outside the institution.

There are a range of innovation projects, such as those on the attainment gap, which are attempting to address the curricula impacts of this, some with a focus on critical race theory. In other spaces there are direct challenges to dominant curriculum narratives, such as in the Black Studies undergraduate degree at Birmingham City University. There is also radical, student-led work, such as Rhodes Must Fall and the Why Is My Curriculum White? Collective. One key issue at the level of the sector is how to develop these initiatives into a movement that questions hierarchy and power.

At the level of the curriculum, I think this works through questions about the way in which the established curriculum and its content, delivery methods, voices and assessments, enable us to meet crises and to support the creation of another world. This means opening up with students about those voices inside the curriculum that are currently heard/silenced and what might be done differently – it is part of a democratic engagement with students about the of governance, structure, content and assessment of the curriculum. What narratives can we engage with in our teaching and how can we critique those in terms of perspectives?

If decolonising the curriculum is important to us then it is important to listen to activists like Angela Davies, Sara Ahmed, Lola Olufemi. The latter’s open letter to the Cambridge English department is particularly useful in decoding the curriculum from a perspective that has been marginalised. She talks about curriculum content, but also operational stuff like the location of books in Library stacks and whether the voices of the colonised are easy to locate. She also talks about who has a voice or is silenced in conversations, and who feels able to have a voice given the attitudes of some staff. She talks about everyday micro-aggressions in conversations, emails, feedback and so on. This connects to Ahmed’s work on working with students to question norms of conduct, and working with them to ask ethical questions about living better in an unequal world as a precursor to creating more equal relationships. This is why she is focused upon being courageous in supporting those who are made marginal or whose engagement with the institution is difficult because of specific barriers.

THREE. What examples are there of a curriculum being successfully ‘reimagined’ for a different or specific social purpose?

See the curriculum work of:

The Social Science Centre

Black Studies at BCU

Work by the Cambridge English Department on decolonisation

Student-as-producer case studies at Lincoln

Papers by: Goodson and Deakin Crick; Phillips et al.

It would also be worthwhile searching for “critical pedagogy in the classroom”.

See also the resources from the recent radical pedagogies symposium at Kent.

On research-engaged teaching, as a precursor to reimagining the curriculum:

Burgum, S., and Stoakes, G. (2016). What does research informed teaching look like? The Higher Education Academy/University alliance. Available at: http://bit.ly/2h2JLke

Healey, M., Flint, A., and Harrington, K. (2014). Engagement through partnership: students as partners in learning and teaching in higher education. The Higher Education Academy. Available at: http://bit.ly/2s5UYbF

Healey, M., Jordan, F., Pell, B. and Short, C. (2010) The research-teaching nexus: A case study of students’ awareness, experiences and perceptions of research. Innovations in Education and Teaching International, 47 (2). pp. 235-246. DOI: http://dx.doi.org/10.1080/14703291003718968

McLinden, M. et al. (2015). Strengthening the Links Between Research and Teaching. Education in Practice, 2(1), pp. 24-29.

Neary, M., & Winn, J. (2009). The student as producer: Reinventing the student experience in higher education. In L. Bell, H. Stevenson & M. Neary (Eds.), The future of higher education: Policy, pedagogy and the student experience. London: Continuum.

Lincoln University (2013). Student as Producer. Available at: http://studentasproducer.lincoln.ac.uk/

Neary, M. (2010). Student as producer: a pedagogy for the avant-garde? Learning Exchange, 1 (1), p. 2.

Neary, M. (2016). Student as Producer: The Struggle for the Idea of the University. Other Education: The Journal of Educational Alternatives, 5 (1), p. 90.

FOUR. How can the challenges of the ‘traditional classroom’ be overcome when students have such traditional and conservative perspectives of what education is and how it should be delivered?

I understand concerns around students being conservative and potentially wishing only to consume the curriculum for their learning/employability/positional gain, and that this emerges from a highly-assessed and relatively rigid school-based curriculum. However, preparing students for uncertainty requires an ongoing conversation with them about the value of the co-creation or co-production of the world. It would be awful if we used perceptions of students being conservative as a reason for doing nothing. Moreover, sometimes I think we reinforce that perception as a reality because we make assumptions about students not wishing to be more engaged and so we create our classroom environments in that image.

I think we just have to keep on attempting to question preconceptions (and we all have preconceptions that feel safe or enable us to feel safe in the world), and this needs to be done on a departmental or institutional scale. So the bottom line for me is that we need to be courageous in the conversations that we have and to base those on mutuality and solidarity. This is about attempting to enable students to own their own lives and we need to be clear with them about that from our opening conversations with them, before they arrive on campus.

FIVE. In what ways can student input inform and influence the construction of a curriculum?

SIX. Who is qualified to determine what social agenda should be at the heart of a curriculum? Should this be student-led, teacher-led, administrator-led?

We lead it as a community. It is part of an ongoing negotiation. However, the minute it is imposed it loses its veracity. The idea of co-creation or student-as-producer can be situated at the level of the organisation, but what happens inside the classroom has to be negotiated inside that classroom and be based upon agreed, humane values. It may be that the teacher takes more of a role in facilitating that conversation because she is more qualified to facilitate. I wonder whether anyone is qualified to determine specific social agendas at the heart of the curriculum, and therefore my focus would always be upon democratic co-creation, as much as that is possible. I recognise that there are problems with this, in terms of power, student voice, cultures, student experience/expertise, and staff ability to facilitate the curriculum in this way. I think we define our qualification to do this collectively.

So, student input can inform and influence the construction of a curriculum however you and they want it to, from the definition of activities, to the production of content, from peer-review and collaborative project work, to peer-assessment. Ideally this work emerges at the level of individual and social transformation, because we wish to reproduce a less-alienating world. To do so we need to out privilege and power. Here the practices of critical pedagogy offer hope. This may look different for different cohorts, or for students at different levels of study, but the starting point is in negotiation with them about the value of what it is you are trying to do, and what this entails for both your and their responsibilities in the curriculum. Clearly, this may be different for different students and that then becomes a problem, but focus upon a more authentic experience starts from the students.

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.


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/


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

dismantling the curriculum in higher education

On Wednesday I’m speaking at the University of Greenwich Open Lectures in Teaching and Learning.

The lecture will be broadcasted live via this link:  https://tinyurl.com/critical-pedagogy-2

The slides are appended below the abstract, which is based on this OLH article.


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.

IEF Seminar on academic labour and alienation

I’m leading the first DMU Institute for Education Futures’ seminar of the 2017/18 season on Tuesday 31st October from 13:00-14:00 in Hugh Aston, room 2.32.

I’ll be speaking On the alienation of academic labour and the possibilities for mass intellectuality.

The abstract is over on the IEF website.

This connects to the monograph I’m working on for Palgrave Macmillan.

There are some previous notes here.

on weltschmerz and academic ill-being

In part because I am working on a book on academic alienation, and in part because this week has focused upon the relationship between alienation, overwork, illness and well-being ill-being, the damaging effects of academic labour on both the academic Self as s/he becomes a self-exploiting entrepreneur, and on her humanity as a species-being, have been live for me. I’ve written about this over at WonkHE in terms of academic ill-health. However, more theoretically this might be situated in the relationship between Hegel’s work on particularity and universality, and extended through a more dialectical focus on the internal relations that reveal our subjectivity. Here the realities of an academic life framed by the violence of abstraction are laid bare:

This example of labour shows strikingly how even the most abstract categories, despite their validity – precisely because of their abstractness – for all epochs, are nevertheless, in the specific character of this abstraction, themselves likewise a product of historic relations, and possess their full validity only for and within these relations. Marx, Grundrisse.

I wrote previously how this violence of abstraction leads to a sense of academic hopelessness or academic world-weariness. I have developed this into an article for tripleC on the alienation of academic labour and the possibilities for mass intellectuality. One of the sections of my draft, which I shortened in the accepted version was on weltschmerz, a world weariness that lies beyond anxiety, anguish or ennui, and which perhaps reflects a deeper sense of hopelessness about the academic project. Increasingly, in line with Marx’s focus on subjectivity in the Economic and Philosophical Manuscripts of 1844 and the German ideology, I view the importance of this in terms of what it reveals about the particularity of the Self and the universality of the individual as a species-being in the current crisis of capitalism.

What is this world of capitalist work doing to us and can we imagine anything different? The issue, of course, is how to see this as a dynamic process, in order to move beyond alienation, hopelessness, world-weariness. I have reproduced the original section on weltschmerz, below.

Increasingly, academics face an intense sense of weltschmerz; a world weariness that lies beyond anxiety, anguish or ennui, and which perhaps reflects a deeper sense of hopelessness about the academic project. This is a recognition that the world once hoped for may never be, and that the concrete world now abstracted for value may never embody our deeper humanity. In fact, in our abstracted world such hopelessness is connected to a loss of autonomy/freedom that is itself rooted in the inability to escape from capital’s domination. Much worse is the fact that the cultural terrain upon which capital works reinforces within us a sense that we are not productive enough, and that this is a sin (Jappe 2013, Kierkegaard 1981). Moreover, our life choices emerge inside a system of structural domination that increasingly alienates us both from ourselves and from our place in the social and natural world.

In response to the revelation that under austerity, academic labour is increasingly a site of alienation, new ideas of good/public and bad/private are projected onto the University (Campaign for the Public University (CPU) n.d., Council for the Defence of British Universities (CDBU) n.d.). It is hoped that the idea of the public good of HE can be recovered against the market. Inside the politics of austerity, academics can either incorporate performativity and control, or internalise the loss of what they hoped the university might become. However, this risks the development of a new depressive position through which despair restricts autonomy and where the overwhelming feeling is one of hopelessness. Addressing such a depressive position requires a different level of grief and mourning to be internalised, so that academics can address their alienation and lack of autonomy in an authentic manner, and in relation to wider society.

The critical issue is that academic alienation is rooted in enforced compliance and coercion, and in a refusal to locate solidarity across a wider social terrain (The Institute for Precarious Consciousness 2014). Instead of loss or grief, competition and entrepreneurial activity are internalised (Kelman 1958), and the induced behaviour is made congruent with the inner, academic self through the signalisation and dressage of performance management (Foucault 1975). As a result, refusal or mourning reflect the incongruence between performance management and a deeper set of personal, educational values.

Our hopelessness is rooted in the academic’s apparent loss of her labour, as it is brought into the service of value. Marx (1844) knew that this is the logic of capitalism that defenestrates labour, in order that it can accumulate autonomy:

Is then only the semblance of an activity, only a forced activity, imposed upon me only by an external and accidental necessity and not by an internal and determined necessity… My labour, therefore, is manifested as the objective, sensuous, perceptible, and indubitable expression of my self-loss and my powerlessness.

Such powerlessness is a reflection of how social or communal spaces, places, identities, and relationships are all means of extracting value or hoarding private wealth. Moreover, with the formal subsumption of higher education under capitalist social relations, this sense of hopelessness is reinforced as we witness just how far the limits to our alienation from space, society and nature can be pushed. As Berardi (2009, 73) argues:

To be recognized in the networked universe one must become compatible with the generative logic of the matrix. What does not belong to a codified domain is not socially recognizable or relevant, although it still exists in the domain of irrelevance, of residuality. It then reacts with rage and despair, in order to violently reassert its existence.

For academics, this is the alienation and subsequent hopelessness of intellectual dispossession that Stiegler (2010, 125-126) argued forms a

toxic economy of regressive tendencies, implemented by consumerism exercising the psychopower of its cultural hegemony through the intermediary of psychotechnologies, in this way controls the becoming of individual and collective behavior, as well as the dynamic processes of the technical system.

Our atomisation and automisation cannot enable liberation, agency or the reassertion of academic autonomy. The technological system that valorises capital itself co-opts and reproduces social relationships that it then attempts to modify or destroy. We are constantly torn between social (re)combination and individual atomisation/entrepreneurialism. The social relations of production extend their domination beyond the space-time of our work, into the space-time of our life, in order to occupy and valorise humanity and kindness. Control enacted through the internalisation and adoption of automatic operational systems forces us to incorporate negative internal objects. The anxieties of capital as a machine, and the anxieties of the University as a node in our machinic whole, are incorporated and projected onto others.

What this entails for the academic/student is an end to self-care; of hopelessness in the face of overwhelming odds; of the apparent impossibility of scaling-up kindness. This demands a culture of omertà, or the silence of those in the know, who must co-operate even as they compete, and thereby generate complex inter-relationships rooted in uncertainty and anxiety (Hall and Bowles 2016). The question is how to negate rather than accept the basis of domination, through the academic fails to realise her potential for happiness. Is it possible to define a new form of sociability? For Marx (1844/2014, 82), this reveals the tensions between marketised, economised existence that is predicated on the ‘increasing value of the world of things’ at the expense of the ‘devaluation of the world of men’. The questions are whether that world can be superseded across the social factory (Federici, 2012), and what is the role of the university in that overcoming?


Berardi, Franco. 2009. The Soul at Work: From Alienation to Autonomy. Translated by Francesca Cadel and Giuseppina Mecchia, with preface by Jason Smith. Los Angeles, CA: Semiotext(e).

CDBU. 2017. Council for the Defence of British Universities. Accessed April 10, 2017. http://cdbu.org.uk/

CPU. 2017. Campaign for the Public University. Accessed April 10, 2017. http://publicuniversity.org.uk/

Federici, Sylvia. 2012. Revolution at Point Zero: Housework, Reproduction and Feminist Struggle. Oakland, CA: PM Press.

Foucault, Michel. 1975. Discipline and Punish: The Birth of the Prison. London: Penguin.

Hall, Richard and Bowles, Kate. 2016. Re-engineering higher education: the subsumption of academic labour and the exploitation of anxiety. Workplace: A Journal of Academic Labor 28, 30-47. Accessed April 10, 2017. http://bit.ly/2dQMx8X

The Institute for Precarious Consciousness. 2014. We Are All Very Anxious. Accessed April 10, 2017. http://bit.ly/1KnFiOi

Jappe, Anselm. 2013. Towards a History of the Critique of Value. Capitalism, Nature, Socialism 25 (2): 25–37. Accessed April 10, 2017. DOI: http://dx.doi.org/10.1080/10455752.2014.906820

Kelman, Herbert. 1958. Compliance, identification and internalization: Three processes of attitude change. Journal of Conflict Resolution 2 (1): 51-60. Accessed April 10, 2017. http://scholar.harvard.edu/hckelman/files/Compliance_identification_and_internalization.pdf

Kierkegaard, Søren. 1981. The Concept of Anxiety: A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin (Kierkegaard’s Writings, VIII) (v. 8). Princeton: Princeton University Press.

Marx, Karl. 1844. Comments on James Mill. Accessed April 10, 2017. http://www.marxists.org/archive/marx/works/1844/james-mill/

Marx, Karl. 1844/2014. Economic and Philosophical Manuscripts. London: Bloomsbury.

Stiegler, Bernard. 2010. For a New Critique of Political Economy. Malden, MA: Polity Press.

published: Mass Intellectuality and Democratic Leadership in Higher Education

Working with 20 co-authors, Joss Winn and I have just had published Mass Intellectuality and Democratic Leadership in Higher Education. The edited collection forms part of Bloomsbury Academic’s series on Perspectives on Leadership in Higher Education.

The abstract, key features and table of contents are noted below.


Higher education in the UK 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 and who have led us to this crisis? What are the alternatives? To whom do we look for leadership in revealing those alternatives?

This book critically analyses 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. Its authors offer their experience and views from inside and beyond the structures of mainstream higher education, in order to reflect on efforts to create alternatives. In the process the volume asks: is it possible to re-imagine the university democratically and co-operatively? 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 authors 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.

Key features

  1. The book critiques the role of higher education and the University as an institution for developing solutions to global crises that are economic and socio-environmental. In this way it offers an analysis of the idea that there is no alternative for higher education but to contribute to neoliberal agendas for economic growth and the marketisation of everyday life. The restrictions on the socio-cultural leadership that emerge inside the University are revealed.
  2. The book describes and analyses concrete, alternative forms of higher education that have emerged from worker-student occupations, from academic engagements in civil society, and from the co-operatives movement. These projects highlight a set of co-operative possibilities for demonstrating and negotiating new forms of political leadership related to higher learning that are against the neo-liberal university.
  3. The book argues that the emergence of alternative forms of higher education, based on co-operative organising principles, points both to the failure of intellectual leadership inside the University and to the real possibility of democracy in learning and the production of knowledge. The concept of ‘Mass Intellectuality’ as a form of social knowledge that is beyond the limitations of intellectual leadership inside the University is critically developed in order to frame socially-useful responses to the crisis.



  1. Mass Intellectuality and Democratic Leadership in Higher Education ~ Richard Hall and Joss Winn

Section One: Power, History and Authority

  1. Pedagogical Labour in an Age of Devalued Reproduction ~ Stevphen Shukaitis
  2. Co-operation, leadership and learning: Fred Hall and the Co-operative College before 1939 ~ Tom Woodin
  3. Academic Voices: from Public Intellectuals to the General Intellect ~ Mike Neary
  4. Openness, Politics and Power ~ Martin Paul Eve

Section Two: Potentialities

  1. The (im)possibility of Mass Intellectuality: Viewing Mass Intellectuality through the lens of the Brazilian Landless Movement ~ Joyce E Canaan
  2. Still spaces in the academy? The dialectic of university social movement pedagogy ~ Eurig Scandrett
  3. Bradford’s Community University: From ‘Constellations of Knowledge’ to Liberating the ‘General Intellect’? ~ Jenny Pearce
  4. Aesthetic Education, Critical Pedagogy and Specialist Institutions ~ Jonathan Owen Clark and Louise H. Jackson

Section Three: Praxis

  1. Six Theses In, Against and Beyond the University ~ Birmingham Autonomous University
  2. Reconciling mass intellectuality and higher education: lessons from the PPE experience ~ Joel Lazarus
  3. Somewhere Between Reform and Revolution: Alternative Higher Education and ‘The Unfinished’ ~ Gary Saunders
  4. Permaculture education as ecology of mind: the head, hands and heart of transformation ~ Tom Henfrey
  5. Mass Intellectuality from the Margins ~ Sara C. Motta

Conclusion: Politics, Aesthetics and Democracy

  1. Practicing What We Preach? Writing and Publishing In, Against and Beyond the Neoliberal University ~ Gordon Asher