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Radical pedagogies: Dismantling the curriculum education

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My slides for radical pedagogies: a humanities teaching forum, at the University of Kent on 11 January 2018. There are notes available at http://www.richard-hall.org/2018/01/12/radical-pedagogies-dismantling-the-curriculum-in-higher-education/

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Radical pedagogies: Dismantling the curriculum education

  1. 1. Dismantling the curriculum in higher education Richard Hall ¦ @hallymk1 ¦ rhall1@dmu.ac.uk ¦ richard-hall.org Radical Pedagogies¦ University of Kent ¦ 11 January 2018
  2. 2. bell hooks Audre Lorde Angela Davis Sara Motta Sarah Amsler Joyce Canaan Sara Ahmed Heidi Mirza Frantz Fanon George Ciccariello-Maher Nick Dyer-Witheford Karl Marx Mike Neary Lola Olufemi Keeanga-Yamahtta Taylor Zhaleh Boyd
  3. 3. That learning process comes easiest to those of us who also believe that our work is not merely to share information but to share in the intellectual and spiritual growth of our students. To teach in a manner that respects and cares for the souls of our students is essential if we are to provide the necessary conditions where learning can most deeply and intimately begin. bell hooks. 1994. Teaching to Transgress, p. 13.
  4. 4. living a feminist life: •does not mean adopting a set of ideals or norms of conduct; •although it might mean asking ethical questions about how to live better in an unjust and unequal world (in a not-feminist and antifeminist world); •how to create relationships with others that are more equal; •how to find ways to support those who are not supported or are less supported by social systems; •how to keep coming up against histories that have become concrete, histories that have become as solid as walls. Ahmed, S. (2017). Living a Feminist Life. Durham: Duke University Press, p. 1.
  5. 5. The curriculum as commodity or process of a rich human life? 1.Technological and organisational forms. 2.Relations to nature and the environment. 3.Social relations between people. 4.Mental conceptions of the world. 5.Labour processes. 6.Institutional, legal and governmental arrangements. 7.The conduct of daily life that underpins social reproduction.
  6. 6. living a feminist life: •does not mean adopting a set of ideals or norms of conduct; •although it might mean asking ethical questions about how to live better in an unjust and unequal world (in a not-feminist and antifeminist world); •how to create relationships with others that are more equal; •how to find ways to support those who are not supported or are less supported by social systems; •how to keep coming up against histories that have become concrete, histories that have become as solid as walls. Ahmed, S. (2017). Living a Feminist Life. Durham: Duke University Press, p. 1.
  7. 7. An HE policy narrative with three pedagogic functions: 1.the fetishisation of human capital – a particular subjectivity or mode of attention/orientation; 2.the proletarianisation of academic labour through competition; and 3.frames the internalisation of performative responses – against wilfulness. A narrative that catayses academic and student ill-health or quitting, and in particular of a rise in anxiety.
  8. 8. A competitive curriculum as cyclonic and hegemonic (Dyer-Witheford, 2015) Inside a policy framework: •HM Treasury Productivity Plan (2015); •Small Business, Enterprise and Employability Act (DBIS 2015); •HE and Research Act (DfE 2017); •Consultation on OfS (DfE, 2017).
  9. 9. Moments in a process of subsumption •no exaggeration to say that our country’s future depends more than ever on the success of our HEIs •we will not forget the underlying values of HE… joy and value of knowledge pursued for its own sake; pursuit of the good, the true and the beautiful •uncompromising in our protection of students’ interests… insist on value for money for the student [and] also for the taxpayer •we will embrace both collaboration and competition. Barber, M. (2017). Foreward, in Securing student success. Government consultation on behalf of the Office for Students, pp. 8-9.
  10. 10. Effective competition compels providers to focus on students’ needs and aspirations, drives up outcomes that students care about, puts downward pressure on costs, leads to more efficient allocation of resources between providers, and catalyses innovation. The higher education sector in England is well suited to market mechanisms driving continuous improvement many of the primary benefits to the student… are spread out over their life time. This exposes the market to distortions… Students need to be protected as they make potentially life changing decisions about higher education, but this cannot and will not be at the expense of deep, trust-based higher education experiences. Securing student success. Government consultation on behalf of the Office for Students, pp. 43-5.
  11. 11. The on-going reproduction of barriers Competition is the completest expression of the battle of all against all which rules in modern civil society… Each is in the way of the other, and each seeks to crowd out all who are in his way, and to put himself in their place. But this competition of the workers among themselves is the worst side of the present state of things in its effect upon the worker, the sharpest weapon against the proletariat in the hands of the bourgeoisie. Hence the effort of the workers to nullify this competition by associations Engels, F. (1845). Condition of the Working Class in England. London: Penguin, p. 111
  12. 12. The curriculum as a process stripped back to reveal alienation forms of oppression ¦ illness ¦ precarity ¦ objectification market intelligence ¦ performance data ¦ governing academic life money ¦ wealth value/surplus-value money ¦ labour-power ¦ private property
  13. 13. The curriculum stripped back to reveal flows of alienation at the intersections of: self/subject and other/object reflected in it; gender, race, (dis)ability, class reproduced through it; adaptations to socio-environmental crises ignored in it; disciplinary separations demanded by it. The curriculum as a form of social wealth and a process of struggle over our social reproduction. What is to be done?
  14. 14. The curriculum is white because it reflects the underlying logic of colonialism, which believes the colonised do not own anything – not even their own experiences. The role of the colonised in knowledge production mirrored their role in economic production, where their resources were to provide raw materials that could then be consumed in the west… Implicit in the white curriculum is irrefutable evidence of white superiority as a matter of truth and objectivity, while crafting a world-view that judges anything that it could define as “non-white” or “other” as inferior. ‘Why is My Curriculum White?’ collective, 2015
  15. 15. 1. de-valuing diverse contributions 2. mainstreaming a narrower perspective on the world 3. characterizing academic thought as not ‘for’ thinkers from other traditions 4. limiting classroom discussions 5. fostering the myth of white epistemological superiority 6. cultivating false connections between representation and superiority/inferiority 7. silencing/alienating students that value concepts and ideas not espoused by a white curriculum Boyd, Z. 2014. Reflections on a #WhiteCurriculum. http://bit.ly/1MZkmAI
  16. 16. The wall is what we come up against: the sedimentation of history into a barrier that is solid and tangible in the present, a barrier to change as well as to the mobility of some, a barrier that remains invisible to those who can flow into the spaces created by institutions. Ahmed, S. (2012).  On Being Included: Racism and Diversity In Institutional Life. Durham, NC: Duke University Press, p. 175. What we can no longer ignore, however, is the fact that the curriculum, taken as a whole, risks perpetuating institutional racism. [content; location of books; voice/silencing; attitudes; everyday micro-aggressions; racial battle fatigue; emotional labour] Olufemi , L. (2017). Decolonising the English Faculty: An Open Letter
  17. 17. the lure of whiteness laid bare when starting from the point of exploitation and the protection of privilege empty gestures, proclamations and institutional policies… end up serving only as (self-) legitimizing tools of deep and intersectional gender inequalities. To have to validate and assert one’s self constantly is exhausting. This includes having to demonstrate belonging the impact of TEF on minority academics is important, especially in terms of the stress on metrics and their relationship to trust/authority, and what legitimates curriculum [whiteness ¦ lack of support ¦ indirect racism ¦ permanence of race ¦ Eurocentric curriculum ¦ false/double consciousness ¦ exceptionalism]
  18. 18. the real intellectual wealth of the individual depends entirely on the wealth of his real connections. Only this will liberate the separate individuals… Bring them into practical connection with the production (including intellectual production) of the whole world and make it possible for them to acquire the capacity to enjoy this all-sided production of the whole earth Marx, K. (1998). The German Ideology. Amherst, NY: Prometheus Books, p. 59
  19. 19. individuals cannot gain mastery over their own social interconnections before they have created them… ([through] their conscious knowing and willing). This bond is the product. It is a historic product. It belongs to a historic phase of their development. The alien and independent character in which it presently exists vis-à-vis individuals proves only that the latter are still engaged in the creation of the conditions of their social life, and that they have not yet begun, on the basis of these conditions, to live it. Marx, K. (1973). Grundrisse: Foundations of the Critique of Political Economy. London: Penguin Books, pp. 161-62.
  20. 20. As intellectual workers we refuse the fetishised concept of the knowledge society and engage in teaching, learning and research only in so far as we can re-appropriate the knowledge that has been stolen from the workers that have produced this way of knowing (i.e. Abundance). In the society of abundance the university as an institutional form is dissolved, and becomes a social form or knowledge at the level of society (i.e. The General Intellect). It is only on this basis that we can knowingly address the global emergencies with which we are all confronted [i.e. through collective work/in the social factory]. The University of Utopia. n.d. Anti-Curriculum: A course of action. http://bit.ly/1qgEq8C
  21. 21. Can we reimagine the curriculum for a different social purpose?
  22. 22. The contested curriculum Vygotsky argues that teaching begins from the student’s experience in a particular social context… arranged by the teacher so that the student teaches themselves: ‘Education should be structured so that it is not the student that is educated, but that the student educates himself’ or, in other words, ‘...the real secret of education lies in not teaching’ Neary, M. (2010). Student as producer: a pedagogy for the avant-garde? Learning Exchange, 1 (1), 5.
  23. 23. [To be engaged] invites us always to be in the present, to remember that the classroom is never the same. Traditional ways of thinking about the classroom stress the opposite paradigm—that the classroom is always the same even when students are different. To me, the engaged classroom is always changing. Yet this notion of engagement threatens the institutionalized practices of domination. When the classroom is truly engaged, it’s dynamic. It’s fluid. It’s always changing. bell hooks. 1994. Teaching to Transgress, p. 158.
  24. 24. Is another world possible? •Extend democracy into/through the curriculum. •Uncover alienated-labour: private property; the division of labour; and commodity exchange. •Eliminate the social division of labour between owners and non- owners. •Less harmful relations of production. •Natural science fused with philosophy – inter-disciplinarity. •Global educational commons and critical pedagogy.
  25. 25. This work is licensed under a Creative Commons Attribution 4.0 International License.

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