This presentation looks at how the mechanisms of dualism which support othering inferiorisation and interiorisation can be addressed through socially just pedagogies and how the politics of shame can be productive

1. Addressing
dualisms
in
higher
educa0on
–
an
example
of
a
socially
just
pedagogy
Viv
Bozalek
vbozalek@uwc.ac.za
University
of
the
Western
Cape
Ronelle
Carolissen
rlc2@sun@ac.za
Stellenbosch
University

2. Structure
of
presenta0on
• Introduc0on
to
this
presenta0on
• Defini0on
and
characteris0cs
of
dualism
• Concerns
regarding
dualisms
in
higher
educa0on
• Challenging
dualism
through
The
Community,
Self
and
Iden0ty
project
• The
poli0cs
of
shame
in
addressing
dualism

3. Introduc0on
• We
are
trying
to
engage
with
posthumanism
from
the
point
of
view
of
dualisms
which
most
texts
on
cri0cal
posthumanism
cite
as
being
one
of
its
main
conten0ons.
Prior
to
this
we
have
regarded
socially
just
pedagogies
as
those
which
promote
par0cipatory
parity,
which
The
objec0ves
of
this
presenta0on
are
to
discuss
how
the
no0on
of
dualism
may
be
relevant
when
thinking
about
issues
of
a
socially
just
pedagogy
.
We
contend
that
the
characteris0cs
of
dualism
as
outlined
by
the
feminist
philosopher
Val
Plumwood
(1993;
2002)
may
be
helpful
in
aUemp0ng
to
challenge
or
address
dualisms
and
issues
of
social
jus0ce,
privilege
and
disadvantage
in
higher
educa0on.
The
presenta0on
describes
the
project
on
which
we
will
base
our
data
analysis
in
the
face
to
face
session
in
November.
So
it
is
a
good
way
of
introducing
the
project
and
star0ng
to
engage
with
it
from
another
lens
–
that
of
cri0cal
posthumanism
and
the
affec0ve
turn.
The
project
was
set
up
across
historically
advantaged
and
historically
disadvantaged
higher
educa0on
ins0tu0ons
(HEIs)
in
Cape
Town
–
UWC
and
Stellenbosch
University,
and
across
differently
valued
professions
(psychology,
social
work
and
occupa0onal
therapy)
in
order
to
address
the
historical
and
current
inequi0es
and
differences
between
these
disciplines
and
ins0tu0ons.
In
addi0on,
aUen0on
to
differences
in
social
class,
race,
gender
and
sexuality
were
foregrounded
in
this
project.
The
presenta0on
looks
at
Plumwood’s
no0on
of
dualism
and
relates
it
to
a
course
shows
how
the
dualisms
can
poten0ally
be
addressed
by
bringing
students
together
to
engage
with
each
other
about
issues
of
privilege
and
disadvantage.
The
paper
also
notes
how
shame
was
a
prominent
response
when
students
interacted
across
difference,
par0cularly
in
rela0on
to
the
realiza0on
that
they
had
benefiUed
from
material
advantages
and
privileges
in
the
past
and
the
present,
but
also
when
those
who
had
been
disadvantaged
were
confronted
with
their
privileged
peers.

4. Defini0on
of
Dualism
'In
dualis0c
construc0on,
as
in
hierarchy,
the
quali0es
(actual
or
supposed),
the
culture,
the
values
and
the
areas
of
life
associated
with
the
dualised
other
are
systema0cally
and
pervasively
constructed
and
depicted
as
inferior’
(Plumwood,
1993:47)
(our
emphases)
Dualism
is
different
from
a
dichotomy
or
dis0nc0on
in
that
it
is
an
hierarchical
rela0onship
in
which
equality
is
not
possible.

5. Dualism
• Central
to
the
construc0on
of
dualism
is
the
idea
of
two
polar
opposites,
where
one
pole
is
always
less
than
or
inferior
to
the
other
and
the
other
the
desirable
norm
with
no
possibility
of
con0nuity
between
these
two
sides
(Bacchi,
2007;
Plumwood,
1993)

6. Central
to
dualism
is
• Inferiorisa0on
• Interiorisa0on
• Othering

7. Inferiorisa0on
• Inferiorisa0on
is
central
to
Val
Plumwood’s
defini0on
of
dualism,
in
which
the
marginalised
group
are
constructed
as
mentally,
physically
or
emo0onally
inferior
to
the
accepted
norm,
and
found
to
be
‘wan0ng’
or
‘less
than’
this
norm
in
various
ways.

8. Interiorisa0on
• Interiorisa0on
happens
when
those
who
are
subjugated
accept,
uncri0cally
embrace
and
collude
with
the
way
that
they
have
been
nega0vely
construed
by
those
in
privileged
posi0ons/dominant
culture,
• The
idea
is
to
find
ways
of
resis0ng
these
construc0ons

9. Othering
is
also
central
to
dualism
By
‘othering’,
we
mean
the
way
in
which
the
marginalised
are
illegi0mated
by
being
regarded
as
‘them’
(objects)
rather
than
‘us’
(subjects),
in
other
words,
regarded
as
unimportant,
different,
marginal,
strange
or
alien
and
having
nega0ve
quali0es
aUributed
to
them
(de
Beauvoir
1997;
Hartsock
1998;
Plumwood
1993).

10. Plumwood’s
five
characteris0cs
of
dualism
1. Backgrounding
(denial)
–
making
use
of
the
other,
using
the
other
to
service
the
masters’needs
but
denying
the
dependence
on
the
other
–
what
Joan
Tronto
(1993)
calls
‘privileged
irresponsibility’
2. Radical
exclusion
(hypersepara;on)
–
here
difference
is
maximised
and
shared
quali0es
minimised
to
achieve
the
maximum
separa0on
from
the
other

11. Plumwood’s
(1993)
five
characteris0cs
of
dualisms
3. Incorpora;on
(rela;onal
defini;on)
–
the
inferior
side
of
the
duality
is
defined
as
a
lack
or
nega0on
and
the
superior
side
as
the
reference
point,
whose
quali0es
are
the
primary
and
important
ones
4. Instrumentalism
(objec;fica;on)
–
those
on
the
lower
side
must
put
aside
their
own
interests
to
become
a
means
to
an
end
for
the
master
and
is
thus
objec0fied

12. Characteris0cs
of
dualism
5. Homogenisa;on
(stereotyping)
-­‐
here
differences
of
the
inferiorised
group
are
disregarded
–
they
are
all
seen
as
the
same
(e.g.
all
migrants
differences
denied
just
seen
as
alien)

13. Addressing
dualisms
• Backgrounding
–
recognise
contribu0ons
of
mee0ng
needs
and
acknowledge
dependency
• Radical
exclusion
–
reclaim
denied
area
of
overlap,
provide
opportuni0es
for
contact
• Incorpora;on
–
review
iden00es
from
both
sides,
affirming
and
reclaiming
subordinate
resistance
and
recons0tu0ng
iden00es
• Instrumentalism
–
see
the
other
as
an
end
in
him/herself,
as
having
needs
in
their
own
right
• Homogenisa;on
–
seeing
the
diversity
and
uniqueness
of
those
who
have
been
otherised

14. As
a
group
of
higher
educators,
we
were
concerned
about
the
history
of
minimal
inter-­‐professional
and
inter-­‐ins0tu0onal
contact
between
students
from
psychology,
social
work
and
occupa0onal
therapy
(human
service
professions),
par0cularly
across
historically
advantaged
and
disadvantaged
ins0tu0ons
in
South
Africa
2014/10/11

15. Our
project
and
why
we
started
it
• To
challenge
dualisms
• between
differently
placed
HEIs
–
Stellenbosch
University
and
the
University
of
the
Western
Cape
• between
differently
placed
professions
–
psychology/social
work
and
later
also
occupa0onal
therapy
• between
social
iden00es
–
race,
class,
gender,
na0onality
and
sexuality

16. Inferiorisa0on
and
HEIs

17. How
our
project
addressed
dualisms
• Plumwood
(1993)
notes
that
to
overcome
the
dualis0c
dynamic
one
needs
both
con;nuity
and
difference
• We
thought
about
how
best
to
provide
opportuni0es
for
students
to
encounter
each
other
intersubjec0vely
illumina0ng
their
histories.
reali0es
and
their
needs
to
aUempt
mutual
recogni0on
–
experiencing
each
other
as
both
similar
and
different
• We
used
various
mechanisms
to
do
this
–
par0cipatory
learning
and
ac0on
(PLA)
techniques,
online
discussions,
performances,
cri0cal
literature,
group
presenta0ons,
reflec0ve
essays

18. The
Community,
Self
and
Iden0ty
Course
2014/10/11

19. Community mapping as a PLA
technique
Step 1
Draw a picture/map of your home and neighbourhood
including the resources that are there.
Step 2
Identify and label three things that you would like to
change in relation to your experiences (could be
physical or relate to attitudes, social issues). Put
these in order by choosing to give the one you feel
is most important the most tokens.
Step 3
Share in your group, explaining your picture/map and
the reasons for wanting things to change.
19

20. Community
mapping
as
a
PLA
technique
2014/10/11

21. 2014/10/11

22. 2014/10/11

23. 2014/10/11

24. 2014/10/11

25. 2014/10/11

26. 2014/10/11

27. 2014/10/11

28. 2014/10/11

29. “I have learnt about more about another culture and community. In South Africa, as
we grow to learn about ourselves and others, we are constantly reminded of the
diversity that is unique to our country- the eleven languages; the turbulent histories;
and the many races to name but a few. Our diversity is a fact. However, it is not
often that we are literally thrown together with people from diverse backgrounds to
actually have first-hand experience of diversity” (‘Samantha’)

31. Presentation at Utrecht University June
2009

32. HERDSA Conference July 2008 New
Zealand

34. Remix
Theatre
Company

35. TELL ME YOUR RACE THEN I WILL
GIVE YOU YOUR IDENTITY

36. Cri0cal
Texts
Anthias
&
Yuval-­‐Davis
Lugones
Dominelli
2014/10/11

37. Students’
representa0ons
of
shame
• I
felt
quite
defensive,
as
he
talked
about
the
“haves”
vs
the
“have-­‐nots”.
And
of
course
I
see
myself
as
belonging
to
the
former,
very
much
at
the
expense
of
the
laUer.
The
presenta0on
evoked
my
white
guilt
specifically
(Stellenbosch
University
(SU)
white
female
psychology
student)

38. Students’
representa0ons
of
shame
• I
felt
guilty
whenever
I
had
to
use
words
of
racial
inference,
like
white,
black,
coloured,
ect.
When
I
used
the
word
white,
I
felt
like
some
group
members
would
think
“Ah,
but
the
whi0es
love
to
talk
about
themselves”
or
something
close
to
that.
When
I
used
black/coloured
,
I
felt
that
the
others
would
then
think
“ah,
so
here
we
go
with
separa0ng,
derogatory
remarks
again
based
on
race”.
I
felt
that
some
group
members
would
take
offense.
To
my
surprise,
when
I
voiced
this
issue
to
the
group,
a
number
of
them
felt
the
same
way
in
that
they
are
scared
to
use
these
words
(SU,white
female
psychology
student)

39. Students’
representa0ons
of
shame
• As
I
reflect
today
and
as
I
did
at
the
workshop,
I
found
this
to
be
a
par0cularly
difficult
task,
as
I
realised
that
I
had
intense
feelings
of
shame
and
guilt
about
my
more
privileged
background
and
current
situa0on.
When
I
was
drawing
my
community
map
I
consciously
asked
myself,
Should
I
include
all
the
resources,
I
find
at
my
leisure,
as
I
felt
a
sense
of
guilt
(White
SU
Psychology
female
student)

40. Students’
representa0ons
of
shame
• Very
basically,
aker
looking
at
my
drawings
again
aker
a
week,
there
is
only
one
element
that
stood
out
and
that
is:
privilege.
I
live
in
a
privileged
community
with
enough
resources
(private
hospitals
and
neighbourhood
watches)
for
the
‘class’
it
caters
for.
Strangely
enough,
this
is
not
how
I
always
saw
my
life.
I
was
guilt
ridden
aker
making
my
preUy
coloured
drawings
and
glancing
over
to
the
other
side
of
the
spectrum
-­‐
poor
communi0es,
bad
infrastructure,
badly
resourced
hospitals
and
police
sta0ons.
(White
SU
Psychology
female
student)

41. Students’
representa0ons
of
shame
• Firstly
with
Masidiso’s
drawing
of
her
neighbourhood,
I
was
quite
surprised
and
saddened
that
her
neighbourhood
was
quite
under
resourced.
It
wasn’t
the
worst
that
I
had
oken
seen
on
the
news
or
driving
past
these
areas,
but
this
was
different
in
that
it
was
an
actual
experience.
I
listened
to
her
tell
of
how
far
hospitals
and
schools
were
and
the
only
way
of
genng
there
was
by
using
the
taxi
service
down
the
road.
I
felt
lucky
to
be
in
the
posi0on
that
I
am
because
every
resource
we
need
access
to
on
a
daily
have
is
much
closer.
I
felt
shocked
at
the
state
of
affairs,
but
I
felt
guilty
because
my
problems
with
my
area
seemed
more
trivial
and
something
that
one
could
adapt
to
much
easier
than
lack
of
necessary
resources.
Upon
listening
to
her
tell
the
story
of
the
life
in
the
‘
River
of
Life
’
exercise
I
was
quite
surprised
as
to
how
much
life
she
had
lived
and
how
she
seemed
so
op0mis0c
about
it.
Here
I
felt
almost
silly
for
being
more
pessimis0c
about
where
I
came
from
and
what
I
had
done.
Listening
to
Masidiso
made
me
posi0vely
re-­‐evaluate
the
way
I
feel
about
my
own
life
and
where
I
am
going
with
my
degree.
(White
SU
Psychology
female
student)

42. Students’
representa0ons
of
shame
• recrea0onal
facili0es
were
virtually
non-­‐existent,
there
is
a
dire
lack
of
adequate
housing,
unemployment
is
ubiquitous,
and
public
services
and
facili0es
…..basic
needs,
in
fact
civic
rights;
like
access
to
clean
running
water
and
adequate
sanitary
facili0es,
overcrowding,
and
of
course
violence;
gang
violence
in
par0cular
is
rife.
I
discovered
that
conserva0ve
gendered
stereotypes,
xenophobia,
and
racism
were
(shamefully)
quite
characteris0c
of
members
(however,
not
all
members)
of
my
community,
where
‘other
people’
are
simply
seen
as
encroaching
on
‘our’
territory.
I
must
admit
that
I
felt
hesitant
to
expand
on
my
illustra0ons
to
my
group,
mainly
because
I
did
not
know
them,
and
also
due
to
my
fearing
that
I
might
offend
them
with
poten0ally
unfounded
‘subjec0ve
facts’
(coloured
male
social
work
UWC
student)

43. Students’
representa0ons
of
shame
• The
workshop
was
quite
interes0ng;
it
amazed
me
at
how
similar
the
communi0es
were
that
my
fellow
group
members
lived
in.
Violence,
poverty
and
overcrowding
were
visible
in
all
the
communi0es
that
were
presented.
My
community
was
a
bit
embarrassing
as
there
were
a
lot
of
issues
that
I
was
embarrassed
about
and
that
I
did
not
want
anybody
to
know
of.
Issues
such
as
been
known
to
have
a
shebeen
in
every
second
road
and
that
contributed
to
the
high
rates
of
violence,
rape
and
child
drug
trafficking.
(coloured
female
social
work
UWC
student)

44. The
poli0cs
of
shame
in
higher
educa0on
• Zembylas
(2008)
recognises
the
beneficial
poten0al
of
the
poli0cal
and
ethical
value
shame,
esp.
in
educa0onal
contexts.
• Shame
is
construc0ve
because
it
acts
as
a
catalyst
for
self-­‐reflec0on
and
creates
opportuni0es
for
solidarity
between
shamed
and
shaming
groups
• Poli0cs
of
shame
does
not
imply
an
essen0alist
concep0on
of
shame
• Calhoun
(2004)
and
Locke
(2007)
also
recognise
shame
as
poten0ally
produc0ve
under
certain
circumstances
• Locke
(2007)
refers
to
the
‘conscious
pariah’
(a
no0on
coined
by
Hannah
Arendt),
who
realises
the
poli0cal
dimensions
of
discrimina0on
rather
than
seeing
it
as
a
consequence
of
her
own
behaviour
(like
Zembylas)

45. Guilt
and
shame
• Guilt
is
oken
a
first
response
when
learning
about
systemic
advantages
and
compliance
with
system
of
advantage
for
some
at
the
expense
of
others
• Shame
may
then
follow
guilt
(Locke,
2007;
Munt,
2007)

46. The
poli0cs
of
shame
in
addressing
dualisms
• As
with
other
emo0ons,
shame
may
be
considered
as
unavoidably
part
of
the
micropoli0cs
of
everyday
life
which
incorporate
power
rela0ons.
Thus
we
agree
with
Zembylas
(2007:xiii)
that
‘the
poli;ciza;on
of
emo0ons
in
educa0on
is
not
only
inevitable
but
also
desirable’.
Shame
has
the
poten0al
to
silence,
isolate
and
exclude
(Bartky,
1996;
Locke,
2007;
McConaghy,
2000).
However,
the
poli0cs
of
shame
refers
to
both
the
acknowledgement
of
collec0ve
responsibility
through
connec0ons
(Young,
2011),
and
provides
the
poten0al
for
the
undoing
of
‘privileged
irresponsibility’
through
acknowledging
historical
and
poli0cal
circumstances.

47. Ques0ons
regarding
shame
and
dualism
• So
is
shame
sufficient
to
overcome
mechanisms
of
dualism
such
as
backgrounding,
privileged
irresponsibility,
radical
exclusion
and
homogenisa0on
both
in
terms
of
privilege
and
marginalisa0on,
or
is
something
more
needed?
• Locke
(2007:156)
engages
with
these
concerns
in
her
elabora0on
of
the
sort
of
world
that
should
be
built
for
the
shame-­‐ridden
and
shame-­‐prone
and
asks
a
cri0cal
ques0on:
Will
more
of
a
self-­‐
cri0cal
stance
in
itself
lead
to
living
more
justly?

48. Conclusion
• Our
conten0on
is
that
shame
needs
to
be
a
poli0cal
prac0ce
in
order
to
be
produc0ve
and
in
higher
educa0on
we
need
to
find
ways
of
‘crea0ng
…spaces
where
alterna0ve
images
of
life
can
emerge’
Locke
(2007:159)
• 'cri0cal
reconstruc0on
of
iden0ty
normally
involves
not
only
affirming
and
rebuilding
subordinated
iden00es,
but
also
reconstruc0ng
master
iden00es'
(Plumwood,
1993,
67)

49. References
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C.
(2009)
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What’s
the
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Represented
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S.L.
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of
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M.
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A.V.
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J.
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Palgrave
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50. Any
ques0ons?
• For
further
communica0on
contact
• Viv
Bozalek
vbozalek@uwc.ac.za
• Ronelle
Carolissen
rlc2@sun.ac.za