This document analyzes discourses around cultural participation and non-participation in UK cultural policy. It identifies two subject identities constructed in policy - the cultural participant and non-participant. Cultural participants are seen as open-minded and able to choose experiences, while non-participants are portrayed as lacking knowledge and constrained by barriers. However, interviews reveal that cultural professionals also reject many activities and non-participants regularly participate in popular culture. The document argues this binary oversimplifies cultural behavior and marginalizes non-participants' voices. It questions how policy might change if all were seen as cultural participants choosing from diverse options.
This seminar sets out three different strands of arts and older people work with implications for Health and Social Care policy. We discussed the contribution of cultural engagement to resilience in later life.
This document discusses cultural competence in nursing. It defines culture and discusses concepts like subcultures, cultural assimilation, and culture shock. It also outlines Campinha-Bacote's model of cultural competence, which involves developing cultural desire, awareness, knowledge, skills, and having cultural encounters. To be culturally competent, nurses must strive to understand patients' cultural values and beliefs in order to provide culturally appropriate care. They should seek to increase cultural knowledge and have interactions with diverse populations.
This document provides guidance on psychological first aid (PFA) for those assisting refugees and migrants. It defines PFA as a humane and supportive response to people in distress after a traumatic event. The summary outlines key aspects of PFA, including assessing needs, providing practical assistance, listening without pressure, and linking people to services and social supports. A case scenario describes applying PFA when encountering an unaccompanied minor refugee, emphasizing the need to satisfy basic needs, protect from harm, and connect the child to loved ones and services for care.
This document provides guidance on cultural competency. It defines cultural competency as the ability to interact effectively and respectfully with people from different cultures. There are four components of cultural competency: awareness of one's own cultural worldview, attitude towards cultural differences, knowledge of different cultural practices and worldviews, and cross-cultural skills. It emphasizes that everyone has biases and cultural influences that should be acknowledged. It provides self-assessment questions to help individuals understand their own cultural identities and worldviews. It also discusses important concepts like ethnocentrism and the stages of developing a positive attitude towards cultural differences. Finally, it provides overviews of the cultures of communities that have been resettled in Louisville to build knowledge of
Culture is learned and shared among a group, involving beliefs, values, and behaviors. It influences many aspects of communication and interaction both on surface levels like food and clothing as well as deeper levels like thought patterns and values. There are six key patterns of cultural difference: communication style, attitudes towards conflict, task completion, decision making, disclosure, and ways of knowing. Understanding differences in these areas and having respect for diverse cultures can help people collaborate effectively across cultural lines.
Cultural Competency Training: Communicating with Emerging Culturesaxcham13
This document provides guidance on developing cultural competence when working with various populations. It discusses considerations for serving rural populations, Asian Americans, Hispanic families, LGBTQ youth, and African American communities. Key recommendations include involving family members, showing respect, encouraging questions, seeking community input, and addressing various cultural norms and barriers to care. The document emphasizes that cultural competence is an ongoing process rather than an endpoint.
Sociology is the study of society and social groups. It emerged in the late 19th century with the founding of the Chicago school of sociology in 1892. Sociology can be done through qualitative or quantitative methods. Qualitative sociology uses interviews and observation to understand human experiences, while quantitative sociology analyzes statistics and surveys to find large-scale patterns. Both methods have strengths and limitations, so the best sociology uses a mixture of approaches. A key idea is having a "sociological imagination" to connect personal experiences to broader social and historical contexts.
Cultural awareness refers to understanding differences between one's own culture and others, especially regarding attitudes and values. There are several levels of cultural awareness, from only recognizing one's own culture as valid to recognizing that different cultures can both complement each other and create new solutions. Key aspects of cultural awareness include being aware of one's own cultural influences, avoiding judging others, understanding variability within cultures, and increasing knowledge of different cultural practices through training. Managing cultural diversity requires recognizing and not fearing differences, suspending judgments, developing empathy, and building cultural knowledge.
This seminar sets out three different strands of arts and older people work with implications for Health and Social Care policy. We discussed the contribution of cultural engagement to resilience in later life.
This document discusses cultural competence in nursing. It defines culture and discusses concepts like subcultures, cultural assimilation, and culture shock. It also outlines Campinha-Bacote's model of cultural competence, which involves developing cultural desire, awareness, knowledge, skills, and having cultural encounters. To be culturally competent, nurses must strive to understand patients' cultural values and beliefs in order to provide culturally appropriate care. They should seek to increase cultural knowledge and have interactions with diverse populations.
This document provides guidance on psychological first aid (PFA) for those assisting refugees and migrants. It defines PFA as a humane and supportive response to people in distress after a traumatic event. The summary outlines key aspects of PFA, including assessing needs, providing practical assistance, listening without pressure, and linking people to services and social supports. A case scenario describes applying PFA when encountering an unaccompanied minor refugee, emphasizing the need to satisfy basic needs, protect from harm, and connect the child to loved ones and services for care.
This document provides guidance on cultural competency. It defines cultural competency as the ability to interact effectively and respectfully with people from different cultures. There are four components of cultural competency: awareness of one's own cultural worldview, attitude towards cultural differences, knowledge of different cultural practices and worldviews, and cross-cultural skills. It emphasizes that everyone has biases and cultural influences that should be acknowledged. It provides self-assessment questions to help individuals understand their own cultural identities and worldviews. It also discusses important concepts like ethnocentrism and the stages of developing a positive attitude towards cultural differences. Finally, it provides overviews of the cultures of communities that have been resettled in Louisville to build knowledge of
Culture is learned and shared among a group, involving beliefs, values, and behaviors. It influences many aspects of communication and interaction both on surface levels like food and clothing as well as deeper levels like thought patterns and values. There are six key patterns of cultural difference: communication style, attitudes towards conflict, task completion, decision making, disclosure, and ways of knowing. Understanding differences in these areas and having respect for diverse cultures can help people collaborate effectively across cultural lines.
Cultural Competency Training: Communicating with Emerging Culturesaxcham13
This document provides guidance on developing cultural competence when working with various populations. It discusses considerations for serving rural populations, Asian Americans, Hispanic families, LGBTQ youth, and African American communities. Key recommendations include involving family members, showing respect, encouraging questions, seeking community input, and addressing various cultural norms and barriers to care. The document emphasizes that cultural competence is an ongoing process rather than an endpoint.
Sociology is the study of society and social groups. It emerged in the late 19th century with the founding of the Chicago school of sociology in 1892. Sociology can be done through qualitative or quantitative methods. Qualitative sociology uses interviews and observation to understand human experiences, while quantitative sociology analyzes statistics and surveys to find large-scale patterns. Both methods have strengths and limitations, so the best sociology uses a mixture of approaches. A key idea is having a "sociological imagination" to connect personal experiences to broader social and historical contexts.
Cultural awareness refers to understanding differences between one's own culture and others, especially regarding attitudes and values. There are several levels of cultural awareness, from only recognizing one's own culture as valid to recognizing that different cultures can both complement each other and create new solutions. Key aspects of cultural awareness include being aware of one's own cultural influences, avoiding judging others, understanding variability within cultures, and increasing knowledge of different cultural practices through training. Managing cultural diversity requires recognizing and not fearing differences, suspending judgments, developing empathy, and building cultural knowledge.
Teaching social studiessocial justice and service learningedublog11
The document discusses the importance of teaching social studies through the lens of social justice and citizenship. It advocates for using service learning projects to help students develop empathy, engage civically in their community, and make connections between course content and real-world issues. Examples are provided of how teachers can integrate social justice topics, citizenship, and service learning into their social studies curriculum.
Culture is shaped by the cumulative knowledge, beliefs, and objects acquired by a group over generations. There are two views of cultural determinism - one that sees people as products of their culture with no free will, and one that is more optimistic about human potential. Cultural relativism holds that no culture is intrinsically superior and each should be understood on its own terms. As technology increases cultural diffusion and leveling, reducing differences between societies, it also allows new forms of culture to emerge.
This chapter discusses important factors that affect cross-cultural communication. It outlines that communication is influenced by culture and worldviews. Key cultural values discussed are high/low context communication styles, monochronic/polychronic time orientations, and individualistic/collectivistic self-orientations. Effective cross-cultural communication requires understanding these cultural differences in how information is conveyed and relationships are prioritized. Misunderstandings can damage relationships if cultural communication norms are not properly navigated.
This document provides an introduction to sociological concepts of culture. It defines culture as the intangible beliefs and thoughts as well as tangible objects of a group. It discusses how culture determines our interactions and views of the world. It also explains that while some aspects of culture are universal, many aspects vary across cultures and change over time. The document then explores specific cultural concepts like values, norms, symbols, and language and how they shape a society. It also analyzes theoretical perspectives on culture from functionalism, conflict theory and symbolic interactionism.
Cultural Competence & Culturally Responsive Practices in Education Training b...Atlantic Training, LLC.
This document outlines a presentation on cultural competence and culturally responsive practices in education. It defines key terms like culture, ethnicity, race, and cultural competence. It discusses the rationale for cultural competency training, including demographic shifts and limited preparation for educating diverse students. The presentation covers models of cultural competence, including Mason's cultural competence model and Pedersen's developmental model. It also provides examples of culturally responsive practices and policies at the administrative, policy, and classroom levels. The goal is for educators to understand differences, embrace diversity, and improve outcomes for all students.
This document outlines a presentation on cultural competence and culturally responsive practices in education. It includes definitions of key terms like culture, cultural competence, ethnicity, and race. It discusses the rationale for cultural competency training, including demographic shifts and limited preparation in educating diverse students. Models of cultural competence are presented, including Mason's cultural competence model and the cultural proficiency continuum. Components of cultural responsiveness are also discussed, including knowledge, skills, and attitudes. Five essential elements for systems to become more culturally competent are highlighted.
This document discusses cultural tolerance and defines key concepts. It defines tolerance as recognizing human rights and freedoms of others without judgment. It says being culturally responsive requires openness to different views and honoring differences. Some tips for fostering tolerance include viewing differences positively, focusing on inclusion, and remembering our shared world. The document also defines enculturation as learning one's own culture through family and acculturation as adapting to other cultures through exposure to them. It notes enculturation is essential for survival while acculturation is not.
Supporting inclusion Bigby & Wiesel workshop WA ASID Oct 2015Christine Bigby
‘Supporting Inclusion' was developed from research that investigated Encounters between people with intellectual disability and ordinary community members. The program is based on the principles of person centred active support, and is focused primarily on how this framework can be applied not just within supported accommodation services, but also out in the community. The online learning program has been developed to create a space where disability support workers can think about what social inclusion means for people with intellectual disability, and learn or refresh some useful tools and strategies to support people with intellectual disability in ways that will promote their social inclusion. These slides support a workshop based on the free on line learning program.
Swk1003 volunteering: oppression and ismsTim Curtis
Handedness demonstrates concepts related to privilege and oppression: While right-handedness is considered normal, left-handedness has been viewed as deviant. Left-handed people often internalize negative perceptions and change behaviors to fit into a right-handed world. Right-handed people receive unconscious benefits and privileges. Internalized oppression occurs when oppressed groups believe and act on negative stereotypes about themselves, often competing/criticizing their own group. Overcoming oppression involves celebrating one's culture, confronting injustice, and pointing out internalized oppression in groups to change behaviors.
This document discusses concepts related to multicultural advising. It includes exercises that would help advisors understand diversity and cultural differences in advising. It also provides models of racial/cultural identity development and questions for advisors to reflect on their own cultural competence when working with students from diverse backgrounds. Key factors that can impact the success of minority students are identified as well as the importance of advising in retention.
Research for, with and by social movementsPeter Rosset
This document discusses research related to social movements and agroecology. It provides examples of important rural social movements around the world, like La Via Campesina, that are working for structural social change through non-conventional actions. These movements ask important questions about using agroecology and food sovereignty to build political consciousness. The document emphasizes that research with social movements requires building trust, horizontal relationships, agreeing with movement positions, and making sure the research serves the movements' needs and priorities.
This document discusses cultural awareness and diversity on college campuses. It begins by providing examples of cultural groups like race, ethnicity, gender, religion, and socioeconomic status. It then defines key terms such as culture, diversity, and multicultural students. The document outlines the national landscape around issues of admission, campus environments, and student experiences. It provides strategies for communication, financial aid policies, and re-examining policies and procedures to ensure cultural awareness and inclusion on campus.
This was the first presentation in the international webinar series based around the Keys to Citizenship. Here Simon Duffy & Wendy Perez explain how the idea for the Keys to Citizenship evolved and what it means today.
A short description of the problem and the results of the school survey are presented there by lower-secondary students. This is a part of the project "Communication Connects Cultures through Comenius" 2011-2012.
This document discusses identity and how it shapes individual and group behavior. It defines identity as the distinctive characteristics that define an individual or group. Identities can include things like gender, nationality, family roles, and occupations. The document also states that identities are not fixed and change over time with life experiences and interactions. Social, cultural and political changes are related to the formation of identities. As an example, it describes how women in the Philippines gaining the right to vote transformed female identities and changed society.
The document provides an overview of culture and key cultural concepts relevant to nursing. It defines culture as a constantly changing pattern of behavior characterized by the beliefs, morals, and norms of a social group. The document outlines several characteristics of culture, including that it is learned, belongs to a community, and is dynamic and cumulative. It also discusses the components of culture, including material culture (physical objects), non-material culture (values and beliefs), and cultural patterns. The document explains several important cultural concepts for nursing, such as subculture, cultural relativity, cultural shock, and ethnocentrism. It concludes by noting several methods by which cultures are formed and expand.
The document provides objectives and content for a lesson on culture, society, and politics in the Philippines. The objectives are to discuss the concept of culture, identify Filipino culture and traditions, and discuss technology, social change, and political identities. The content includes definitions of culture, examples of cultural variations, descriptions of unique Filipino traditions like pagmamano and fiesta celebrations, and activities for students to explore identities, similarities/differences, and the impact of social change.
Persistent Creativity: Making the Case for Art, Culture and the Creative Indu...Victoria Durrer
Despite a growing number of valuable, and valid, critiques, the notion that ‘creativity’ has a special role to play in the future success of post-industrial societies has proved to be remarkably persistent. Cultural Policy Observatory Ireland was delighted to host Dr. Peter Campbell on 23rd October 2018 at the Brian Friel Theatre. He presented findings from an upcoming publication, which considers this persistence and examines how ‘creativity’ has become entrenched within a range of discourses and practices, particularly since the turn of the century.
The Bayanihan Spirit: Cultural Governance in the PhilippinesVictoria Durrer
Jason Vitorillo, Lecturer in Arts Management at LaSalle College of the Arts, Singapore introduced a discourse on cultural governance and the complexities of power relations in the Philippine for Cultural Policy Observatory Ireland in Belfast in February 2018.
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The document discusses the importance of teaching social studies through the lens of social justice and citizenship. It advocates for using service learning projects to help students develop empathy, engage civically in their community, and make connections between course content and real-world issues. Examples are provided of how teachers can integrate social justice topics, citizenship, and service learning into their social studies curriculum.
Culture is shaped by the cumulative knowledge, beliefs, and objects acquired by a group over generations. There are two views of cultural determinism - one that sees people as products of their culture with no free will, and one that is more optimistic about human potential. Cultural relativism holds that no culture is intrinsically superior and each should be understood on its own terms. As technology increases cultural diffusion and leveling, reducing differences between societies, it also allows new forms of culture to emerge.
This chapter discusses important factors that affect cross-cultural communication. It outlines that communication is influenced by culture and worldviews. Key cultural values discussed are high/low context communication styles, monochronic/polychronic time orientations, and individualistic/collectivistic self-orientations. Effective cross-cultural communication requires understanding these cultural differences in how information is conveyed and relationships are prioritized. Misunderstandings can damage relationships if cultural communication norms are not properly navigated.
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Cultural Competence & Culturally Responsive Practices in Education Training b...Atlantic Training, LLC.
This document outlines a presentation on cultural competence and culturally responsive practices in education. It defines key terms like culture, ethnicity, race, and cultural competence. It discusses the rationale for cultural competency training, including demographic shifts and limited preparation for educating diverse students. The presentation covers models of cultural competence, including Mason's cultural competence model and Pedersen's developmental model. It also provides examples of culturally responsive practices and policies at the administrative, policy, and classroom levels. The goal is for educators to understand differences, embrace diversity, and improve outcomes for all students.
This document outlines a presentation on cultural competence and culturally responsive practices in education. It includes definitions of key terms like culture, cultural competence, ethnicity, and race. It discusses the rationale for cultural competency training, including demographic shifts and limited preparation in educating diverse students. Models of cultural competence are presented, including Mason's cultural competence model and the cultural proficiency continuum. Components of cultural responsiveness are also discussed, including knowledge, skills, and attitudes. Five essential elements for systems to become more culturally competent are highlighted.
This document discusses cultural tolerance and defines key concepts. It defines tolerance as recognizing human rights and freedoms of others without judgment. It says being culturally responsive requires openness to different views and honoring differences. Some tips for fostering tolerance include viewing differences positively, focusing on inclusion, and remembering our shared world. The document also defines enculturation as learning one's own culture through family and acculturation as adapting to other cultures through exposure to them. It notes enculturation is essential for survival while acculturation is not.
Supporting inclusion Bigby & Wiesel workshop WA ASID Oct 2015Christine Bigby
‘Supporting Inclusion' was developed from research that investigated Encounters between people with intellectual disability and ordinary community members. The program is based on the principles of person centred active support, and is focused primarily on how this framework can be applied not just within supported accommodation services, but also out in the community. The online learning program has been developed to create a space where disability support workers can think about what social inclusion means for people with intellectual disability, and learn or refresh some useful tools and strategies to support people with intellectual disability in ways that will promote their social inclusion. These slides support a workshop based on the free on line learning program.
Swk1003 volunteering: oppression and ismsTim Curtis
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This document discusses concepts related to multicultural advising. It includes exercises that would help advisors understand diversity and cultural differences in advising. It also provides models of racial/cultural identity development and questions for advisors to reflect on their own cultural competence when working with students from diverse backgrounds. Key factors that can impact the success of minority students are identified as well as the importance of advising in retention.
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This document discusses research related to social movements and agroecology. It provides examples of important rural social movements around the world, like La Via Campesina, that are working for structural social change through non-conventional actions. These movements ask important questions about using agroecology and food sovereignty to build political consciousness. The document emphasizes that research with social movements requires building trust, horizontal relationships, agreeing with movement positions, and making sure the research serves the movements' needs and priorities.
This document discusses cultural awareness and diversity on college campuses. It begins by providing examples of cultural groups like race, ethnicity, gender, religion, and socioeconomic status. It then defines key terms such as culture, diversity, and multicultural students. The document outlines the national landscape around issues of admission, campus environments, and student experiences. It provides strategies for communication, financial aid policies, and re-examining policies and procedures to ensure cultural awareness and inclusion on campus.
This was the first presentation in the international webinar series based around the Keys to Citizenship. Here Simon Duffy & Wendy Perez explain how the idea for the Keys to Citizenship evolved and what it means today.
A short description of the problem and the results of the school survey are presented there by lower-secondary students. This is a part of the project "Communication Connects Cultures through Comenius" 2011-2012.
This document discusses identity and how it shapes individual and group behavior. It defines identity as the distinctive characteristics that define an individual or group. Identities can include things like gender, nationality, family roles, and occupations. The document also states that identities are not fixed and change over time with life experiences and interactions. Social, cultural and political changes are related to the formation of identities. As an example, it describes how women in the Philippines gaining the right to vote transformed female identities and changed society.
The document provides an overview of culture and key cultural concepts relevant to nursing. It defines culture as a constantly changing pattern of behavior characterized by the beliefs, morals, and norms of a social group. The document outlines several characteristics of culture, including that it is learned, belongs to a community, and is dynamic and cumulative. It also discusses the components of culture, including material culture (physical objects), non-material culture (values and beliefs), and cultural patterns. The document explains several important cultural concepts for nursing, such as subculture, cultural relativity, cultural shock, and ethnocentrism. It concludes by noting several methods by which cultures are formed and expand.
The document provides objectives and content for a lesson on culture, society, and politics in the Philippines. The objectives are to discuss the concept of culture, identify Filipino culture and traditions, and discuss technology, social change, and political identities. The content includes definitions of culture, examples of cultural variations, descriptions of unique Filipino traditions like pagmamano and fiesta celebrations, and activities for students to explore identities, similarities/differences, and the impact of social change.
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Dr. Abigail Gilmore
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The cultural participant versus the cultural non-participant: defining desirable models of agency
1. The cultural non-participant
versus the cultural participant:
discursive subject identities and desirable models of agency
David Stevenson
dstevenson@qmu.ac.uk
2. Cultural participation
• Despite over a decade of measurement and related
projects, the headline rate of cultural participation in
the UK is little changed
• Funding continues to be disproportionately orientated
towards those cultural activities upon which the
majority appear to place little value or exhibit any
interest
• Yet research continues to attempt to ‘explain’ their
non-participation and to ‘solve’ it as some sort of
societal problem
3. Methodology
• Foucauldian Problematisation
• Seeks to foreground and challenge the critical logics
(Howarth 2010) that sustain problem constructions
• Data consisted of seven policy documents, two
government webpages, and 42 in-depth interviews
• Interviewees were all individuals who were required,
as part of their professional practice, to work towards
increasing participation in culture. e.g. curators,
artists, outreach officers, civil servants etc.
4. Subject identities
• 2 subject identities in the dominant discourse of
cultural policy
• Exist in binary opposition
• Are written on to individuals by others
1. The cultural participant
2. The cultural non-participant
• The first are allowed speak in the field of cultural
policy, the second have their voices co-opted by the
first
5. Non-participants participate in culture
• Cultural non-participants do not appear to be identified
by their lack of cultural participation as measured by
surveys such as the Scottish Household Survey
• Going to the cinema and live DJs were often
mentioned by interviewees as being the likely pastimes
of the people they were working with
• “[Project participants] will have seen commercial work,
they will say they’ve seen a Christmas show, or they
have seen touring work at school, they will have been
to a Mamma Mia or an Abba tribute or something like
that”.
6. Demographic proxies and the ‘search’ for a
cultural non-participant
• Individuals are labelled as cultural non-participants on
the basis of other demographic characteristics
• Non-participants are also likely to be those labelled as
“socially excluded”, “socially deprived” or those “high
on the index of multiple deprivation”
• Other policies influence who is most likely to be
labelled as a non-participant
• “There are sort of flavours of the month, trends and
fashions [of who to engage with]. Young men, that is
quite an interesting one […] and prisoners are another
very popular choice”
7. Non-participants are ‘hard to reach’
• Non-participants are understood as being ‘hard to
reach’, more difficult to communicate with than others
• This renders the ‘problem’ of cultural non-participation
technical, an inability to access or communicate with
certain people
• Yet this technical process of ‘reaching’ individuals
labelled as non-participants is not really that hard
• Many interviewees were able to identify the specific
postcodes and locations that they would ‘find’ the ‘hard
to reach’ in
8. Non-participants are constrained by
‘barriers’
• Barriers are offered as explanations of why, when
reached, ‘hard to reach’ fail to change their behaviour
• They are thus framed as an excluded and hard to
reach minority, eager to participate in the same way
that the supposed majority do
• Yet national and international surveys regularly show
that it is a lack of interest that is the primary
explanation given for not participating
• No legitimate position of considred disesteem for state-
supported cultural activities exists within the discourse
9. Non-participants think ‘it’s not for the likes
of me’
• Most often it was the ‘mental’ or ‘psychological’ barrier
that was highlighted, as cultural non-participants were
assumed to have a ‘not for the likes of me’ attitude
• The primary explanation given for this attitude was that
“they don’t know that they don’t know, that is the irony
of it, you don’t know what you don’t know until you
have learnt that you did not know it”
• It was never made clear why thinking that something
was ‘not for you’ should be understood as a problem
10. Non-participants can never legitimately say
it is not for them
• “yes it is perfectly OK for folks to say that it is not for
the likes of me… but then it is OK for us to go, well try
it again”
• The logic employed at this point is that while the non-
participant may have been reached and participated, if
they have not subsequently changed their opinions,
values and behaviour then the cultural experience had
not been of the right kind
• “Once they have tried it, yeah, as long as they have
been given the right teacher and the right environment,
[…] I would say that they are likely to be engaged”
11. Trapped in a cycle of discursive logic
Have not
been
reached
(properly)
Constrained
by tangible
barriers
Constrained
by
intangible
barriers
Not had a
cultural
experience
Not had the
right
experience
Have been reached
Face no tangible barriers
Not interested in the offer
Taken part, didn’t like it
12. Non-participation doesn’t make you a non-
participant
• Opera and theatre is not really my bag
• I hate ballet and I hate opera with an absolute passion
• I am not a great fan of the ballet I am afraid, I like
opera but not ballet, quite why that is I don’t know!
• I don’t really go to much classical music [Interviewer:
Why?] I don’t like it
• I am really bad at going to new things, it will be based
on what I know…it is always based on what I know
13. “I don’t even got to the theatre myself as a
choice”
• Despite indications that psychological barriers to
altering pre-existing patterns of cultural participation
are faced by the majority in the discursive logics of the
policy problem they are almost solely associated with
the subject identity of the cultural non-participant
• It is only ever those already categorised as cultural
non-participants who have their patterns of
participation questioned and are thus asked to provide
explanations as to why they are different from others
and ultimately encouraged to alter them
14. Non-participation is OK if you are not a
cultural non-participant
• If someone is not socially or economically deprived, or
from a minority group, their non-participation does not
result in their labelling as a non-participant
• Interviewees saw as a joke the suggestion that
outreach work should be done with a group of bank
workers who only ever watched television, played
computer games and read comics (thus statistically a
cultural non-participant in Scotland)
• If someone is not understood as a problem for the state,
then their patterns of cultural participation are of no
interest to those acting on behalf of the state
15. Cultural participants are open-minded
• Cultural professionals label themselves as cultural
participants irrespective of their actual patterns of
participation
• “I wouldn’t be that interested in doing things like that.
But generally I would give everything a go”
• “I don’t go to classical music concerts. But I am open-
minded and I have been to lots of different things”
• “I think most things I am interested in experimenting
with. Whether I would actively choose to book tickets
though is perhaps a different thing”
16. Cultural Participant’s subjectivity is
legitimate
• Cultural participant’s claim to open-mindedness
allows them to reject activities out of hand and to
assert the legitimacy of their own subjective tastes
• “like millions of people in this country, by the time I
have done a full weeks work […] none of us want to
spend money on stuff we are not sure about”
• I’m perfectly able as an individual to be able to decide
what I would and wouldn’t do. Maybe I am reluctant
to try stuff, but you know, ultimately I’m happy with
that. I’m grown up and ugly enough to decide what I
want to engage with myself
17. Cultural participants exhibit desirable
agency
• Cultural participants are assumed to be able to “stretch
themselves”
• Cultural participants are assumed to be complete “I
mean we are finished in that sense, no?”
• Those labelled cultural participants are assumed to
have been ‘transformed’ into complete citizens, thus
their choices are unproblematic and, in fact, desirable
• This allows them to lay claim openness while
simultaneously rejecting many of the same activities
that those labelled as cultural non-participants are
castigated for avoiding
18. Cultural participants control the discourse
• Professional cultural participants write the identity of those
labelled as cultural non-participants
• The cultural non-participant identity assumes lack of
knowledge, experience, openness and/or willingness to learn:
a flawed subjectivity
• Their supposed ignorance resents them as a risk to culture
and allows cultural professionals to co-opt their voices,
silencing their speech, and managing policy towards their own
advantage
• This extends beyond cultural policy as their supposed non-
participation is used to explain their deprivation and low social
position: they are failing to seek out necessary transformation
19. Policy without non-participants?
• If we started with an assumption that everyone is a cultural
participant – the thesis of cultural abundance -how might this
change cultural policy?
• Might we seek to recognise and value the cultural participation
that everyone chooses rather than seeking to change it?
• Might we worry less about audience diversity and more about
the diversity of audiences that cultural policy is supporting?
• Might we commit to equitable support for all forms of cultural
participation?
• Might we measure success through the diversity of activity that
is being supported, rather than the diversity of participants at
supported organisations?
20. Selected References
• Freimuth, V S, and W Mettger. 1990. “Is There a Hard-to-
Reach Audience?” Public Health Reports 105 (3): 232–38
• Jancovich, Leila. 2011. “Great Art for Everyone? Engagement
and Participation Policy in the Arts” Cultural Trends 20 (3-4):
271–79
• O’Brien, Dave, and Kate Oakley. 2015. “Cultural Value and
Inequality: A Critical Literature Review.” London
• Stevenson, David. 2013. “What’s the Problem Again? The
Problematisation of Cultural Participation in Scottish Cultural
Policy.” Cultural Trends 22: 77–85
• Wilson, Nick; Gross, Jonathan and Bull, Anna. 2017. “Towards
cultural democracy: Promoting cultural capabilities for
everyone” Kings College: London