A presentation on the knowing university and a podcast on positive politics

Next Tuesday I’ll be keynoting the HEA/University of Huddersfield workshop on Enhancing the Quality of Student Blended Learning through Integrative Formative Assessment Methods. My presentation is on my slideshare and is entitled student involvement, assessment and the production of a university experience. The main points that I will make are as follows.

  1. For the student, the academic and the University, assessment for learning is framed and enclosed by a series of external, sector-wide pressures. These are revealed through the instability of the Coalition’s HE reforms and the concern over the privatisation and separation of teaching and learning from assessment, and in the governance of higher education awards/degree awarding powers. This is also revealed in the sector-wide strategies that push employability and the need for assessment of learning, alongside the institutional drive for efficient workflows in assessment, and the drive for commodifying activity and immateriality through learning analytics and data-mining. However, the rise of badges and some form of accrediting open learning beyond the formal education setting is also a threat to recently established HE practices.
  2. We might ask, where the power that academic staff had to manage the curriculum, including assessment for learning, is transferred to administrative functions (in part via technologies that remove power and mental skill) or to the student-as-consumer/customer, what does that process do to academic labour and the idea of the university in society?
  3. HE is framed by disruptions both to the very idea of waged labour and to the precarity of living and working inside austerity politics. One outcome is the prevalence and fear of debt as an instrumentalist, pedagogic tool. This fear and the need to recalibrate HE for debt-driven economic growth then shadows our approach to what HE is for, and for what ends assessment for learning exists. Thus, we are not able to discuss issues of resource availability (capital controls, immigration, liquid fuel availability etc.) or the impact of the accelerated consumption of education, and of the increased consumption/commodification of assessment, on the planet, in terms of emissions. There is some work to be done on education, assessment and entropy or disorder.
  4. The crisis of capitalism, revealed through austerity politics and the (de)legitimation of certain discourses, makes the struggle over assessment for learning inside the university of critical importance. The relationships between energy, oil, economic growth, carbon emissions and education all need to be revealed and discussed. In particular as they frame and impact the idea of assessment for learning inside and beyond the university.
  5. The idea of assessment for learning inside and beyond the university might usefully be discussed in terms of developing socially useful knowledge, or knowing. This is the idea that students and teachers might dissolve the symbolic power of the University into their actual, existing realities, in order to engage with a process of personal transformation that is about more than employability skills. We might use assessment for learning in order to catalyse knowing or socially-useful knowledge, in order to consider the courage it takes to reclaim and re-produce our politics and our social relationships, in the face of disruption.
  6. Academics might engage with the ideas of student-as-producer and pedagogies of excess, in order to create spaces for the production and construction of a mass intellect in commons. At issue is whether assessment for learning can refuse and push-back against the idea that the market and an employability-fuelled education system is the motor for solving social problems. Might socially-defined and produced knowing, achieved through work that is carried out in public and that engages with uncertainty and a wider cohort of disciplines, be a more resilient approach? How might assessment for learning involve and emancipate student voices in the struggle to re-invent the world?
  7. And we might think about ds106, and its focus on learning in public, via shared and collaborative assignments, that can be produced and consumed and distributed and remixed. See this tweet, and this one. The beauty of ds106 (from my narrow, political perspective, and trying not to fetishise it) is in the relationships that might be formed and nurtured over time, reinforced creatively using a range of media (radio, video, text) and in shared programming/a desire to keep the space moving and reflective. These communal actions in the ds106 world underpin individual formations and integrations and perspectives. David Kernohan writes really well about what this means here. If we are interested in assessment for transformation and resilience (modularity, diversity, feedback), we might look to critique MOOCs/the university through the lens of ds106.
  8. Which reminds me that I wrote about resilient/life-wide curricula a while back.

On a separate note, I spoke about the crisis and higher education on a positive politics podcast, that is available here. In the podcast I discuss the struggles of life in the neo-liberal university where life is governed by the logic and interests of money and profit. Dr Gurnam Singh help us to think about very different, democratic, empowering, and critical ways of teaching and learning, and Dr Sarah Amsler talks about the Social Science Centre – an attempt to make real the ideas and values of critical pedagogy and popular education.


A Critical Appraisal of Technology in the University

On Wednesday I’ll be chairing Innovative Learning: Maximising Technology, Maximising Potential. I have written a piece on taking a more critical approach to deploying technology here, and this complements the short presentation that I will make, and which is on my slideshare.

I will make the following points, which connect to two recent journal articles.

  1. Towards a resilient strategy for technology-enhanced learning.
  2. Questioning Technology in the Development of a Resilient Higher Education.

FIRSTLY. At DMU we are engaging with the following questions.

  1. What is the place of technology in the idea of the University?
  2. How do technologies help us to realise or diminish our values, and how do they impact the social relations that emerge around these values?
  3. Can strategy for embedding technology relate it to the broader humane activities of the University?

In addressing these questions we are developing an approach to the use of technologies in the curriculum that supports:

The transformation of learning by staff and students through the situated use of technology.

Our approach has amplified issues around the following [risks].

  1. How do we manage issues around curriculum control and change-management? How do we balance ad hoc curriculum design/delivery in programme teams with a perceived need for strategic/institutional control? In this approach, how do we enable staff digital/technical literacies?
  2. What technology-related support and skills do we retain and nurture in-house? Do we just retain those that enable us to develop our quality/distinctiveness, or just those that are interesting?
  3. How do we manage elasticity of demand and new service-provision? How do we develop technologies that will enable emerging and future web applications? [See Scott Wilson’s recent presentation on this issue]

SECONDLY. We are trying to address or refine a model for the institutional implementation of technology that maps across to work started a Manchester Metropolitan University, under Mark Stubbs. They worked-up a Core/Arranged/Recommended/Recognised model for the use of technology stemming from their VLE Review in 2009.

Core: integrated corporate systems, including VLE, portal, library, streaming media and email, are available to students/staff to use with the devices and services of their choosing, and extended through tools that the institution arranges, recommends or recognises.

Arranged: accounts are created on key plug-ins or extensions beyond the core, like plagiarism detection tools, user-generated content tools and synchronous classrooms.

Recommended: recommendations are made with supporting training materials, for connecting key, web-based tools seamlessly into the core/arranged mix. This might include using RSS to bring in content from Twitter, SlideShare, iTunes or YouTube, or supporting SKYPE.

Recognised: the institution is aware that students and staff are experimenting with other technologies and maintains a horizon-scanning brief, until and unless a critical mass of users require integration.

A representation of this at DMU is shown below.

jpg image of the DMU model for educational technology

However, in moving this forward we are now thinking about how we do our work in public, rather than in an enclosed set of spaces. The work of the CUNY academic commons and of the ds106 community has been important for us here, in demonstrating that spaces might be cultivated and opened up in different ways by different communities at different times, and where the rules of engagement are determined through negotiation. This means that governance is also important and is actually negotiated with the academic community, rather than done to them.

THIRDLY. Governance and enclosure. We are having to think closely about what might be termed our corporate and personal assets, but which we might also refer to as personal or corporate data, or research/teaching/learning outputs or resources. A key issue surrounds out-sourcing or hosting, as opposed to in-house developments. Our IT Governance Team are helping us to think about the implications of the Patriot Act in the USA, and how our use of the cloud might be affected.

In particular, we are addressing issues of pedagogy and how they relate to: service resilience; confidentiality/privacy; copyright/copyleft/content distribution; data security/back-ups; control/deletion.  Im portant here is the realisation that

The cloud has its own challenges, not least of which is the fact that the name can lead non-tech savvy folks to imagine that their data is bits of magic floating about in the ether rather than sitting on a server subject to the laws of the land in which it is located. There are concerns about ensuring safety of information. Additionally, there are potentially big problems with ‘offshoring’ corporate assets outside of corporate governance.

So we are thinking about risk-management at a range of scales: does it matter if someone accesses your stuff? [c.f. Dropbox; personal emails subject to FoI, as seen in Leveson].

We are also thinking about corporate governance, including access to services that are marketised? [Google-Verizon and a two-speed internet; costs of accessing data in marketised HE?]

We are also wondering about what happens if the personal circumstances of the academic who is responsible for a specific course or programme change and we cannot get access to core student information, like assessments? [What should be managed in-house or hosted via a contract?]

We are asking whether users and the institution understand that data is being transferred into a service and that we/they have responsibilities? [T&Cs; IP; protected characteristics; indemnities for libel.]

Finally, we are beginning to ask how do we work-up the digital literacies of our staff/students in this space? [We have some emergent staff guidelines and some guidelines for our Commons.]

FOURTHLY. This takes place against the backdrop of a world that faces a crisis. We might view this as a triple crunch of economic crises of scarcity/abundance and finance capital, of liquid fuel availability [including peak oil], and climate change.

  1. There is a strong correlation between energy use and GDP.
  2. Global energy demand is on the rise yet oil supply is forecast to decline in the next few years.
  3. There is no precedent for oil discoveries to make up for the shortfall, nor is there a precedent for efficiencies to relieve demand on this scale.
  4. Energy supply looks likely to constrain growth.
  5. Global emissions currently exceed the IPCC ‘marker’ scenario range. The Climate Change Act 2008 has made the -80%/2050 target law, yet this requires a national mobilisation akin to war-time.
  6. Probably impossible but could radically change the direction of HE in terms of skills required and spending available.
  7. We need to talk about this because education and technology are folded inside this narrative, and because education and technology are tied into narratives of economic growth.

We might then begin to discuss futures and the role of innovative learning in a disrupted world. Facer and Sandford wrote about four principles that underpin futures thinking.

Principle 1: educational futures work should aim to challenge assumptions rather than present definitive predictions.

Principle 2: the future is not determined by its technologies.

Principle 3: thinking about the future always involves values and politics.

Principle 4: education has a range of responsibilities that need to be reflected in any inquiry into or visions of its future.

We are trying to engage with these on our DMU Commons, which serves as an idea of what the University might become in public. This includes thinking about how to situate technologies within critical pedagogy and the communal activities of the institution. This is important because institutional planning needs to focus upon the provision of secure core institutional spaces that enable staff and students to position and become themselves, and to act in the world. Strategies like a programme-of-work that aligns key events, data, processes and technologies may help to develop a blueprint. Such a blueprint needs to reflect institutional values, and legitimise the activities of ‘mavericks’, or those on the boundaries or edges of engagement with institutional services.


On academic labour, and reclaiming academic time and space

On Friday 15 June, I attended a University of Nottingham, UCU-branch-sponsored symposium on the public university. These are my notes. 

Quiet down
(We are the dollars and cents and the pounds and pence)
(And the mark and the yen and yeah, we’re going to)
Why don’t you quiet down?
(Crack your little souls, we’re going to crack your little souls)

[Radiohead. 2001. Dollars and Cents.] 

What is the relationship between the idealised neoliberal subject and academic labour? How is academic labour being recalibrated as the idealised neoliberal subject? If we are in transition to the neoliberal university, what are the possibilities for academic labour?

The idealised neoliberal subject is legitimised around specific, commodified practices that are toxic to her subjectivity, in-part through the disciplinary and enclosing nature of those practices. The REF is an example of a process of judgement and ranking with which academics collude, and that forecloses and excludes, and that further enables academic solidarity to be ruptured and restructured. It is the processing and revelation of our otherness. It is the real subsumption of our academic subjectivity inside a commodified reality. It highlights lines of exclusion which teach us that our assimilation is the denial of our subjectivity, and that if we refuse or dissent then we are to be systematically judged. These positions, of engagement, refusal, denial and passivity, are deeply political.

As academics internalise certain logics, in taking money for R&D or implementing processes for monitoring students or in co-ordinating the REF or agitating over student satisfaction scores or in workload planning, it is important to recognise that acts of refusal or dissent mean that the business of new public management now grafted into the university cannot go back to normal. It is important to recognise the place of critical pedagogy in this process of dissent towards otherness or othering, and in developing subjectivity. It is in the messy realities of pedagogy and education as process that the speed of enclosure and capture might be reduced, and spaces for refusal opened up.

As a result of refusal we might reclaim the possibilities of care and caring inside the University. Academics care about their positions and their research and their students, and one outcome is that they and their practices are ripe for being parasitised by techniques and technologies of new public management, which seeks to extract surplus value through agendas that enhance productivity, efficiency, choice and outcomes. Academic time and energy can be co-opted for the development and implementation of such technologies and techniques precisely because academics care about their students and their work, and will dedicate their own time to those projects, beyond their formal working arrangements. This is the trap of the social factory, and it witnesses the constraints for academics of a life shackled to cognitive capitalism inside the fluid structures of higher education.

This issue is important for academics as individual universities adapt to the new normal of funding and regulation and governance models. The response of the government to the HE White Paper consultation demonstrated its political weakness; its inability to get primary legislation on the statute books relating to the privatised provision of HE. Privatisation of English higher education was slowed, although privatisation in English universities is speeding up. In this space which is fed by competing agendas at different speeds what might academics do to recover some agency? Might slow scholarship, which increases the circulation time for the commodities of cognition, be one possible focus for dissent and pushing back? What lessons might we learn from the Luddites’ coherent fight over time, temporality and speed in the annihilation of their livelihoods/lives/subjectivity?

These examples are important because the University is focused on the adaptive upgrading of academic jobs. Of re-stratifying academic labour under new forms of status, engineered by a technocracy that feeds inequality through access to research-allowances or teaching time or student numbers. This is painful because it is transitional. It is a transitional move towards the neoliberal university; a space that is a new site for the extraction of value; a space that is being restructured in the name of capital; a space that limits freedom-of-expression and academic autonomy where it conflicts with value creation. The stereotypical neoliberal university will be a bond-funded, joint venture, either hedged or speculated against, with the use of private equity via spin-off companies, with a need to maintain its global credit rating through reduced staff costs, where the interplay between its fees and ratings are interpreted through analytics, and where those interpretations are ways of disciplining academic labour and discrediting critical pedagogy in the name of pedagogies like constructivism that are co-opted for neoliberalism.

The debts and covenants that emerge from the new public management of funding the University are both pedagogic and disciplinary. As debt to income ratios rise, and as investment-grade bonds are demanded in an increasingly volatile higher education market, where there are doubts about the ability of certain students or groups of students to repay loans, or where there are doubts about the economic viability of certain programmes-of-study, the control of social or human capital becomes imperative. As the attrition on wages, offset in part through increased debt/credit levels, continues, and as value is further extracted from social goods, the individuated value of education becomes a site of struggle. The fee regime and its enclosure of possible futures beyond the rate of profit forms a disciplinary technique. It is in this space that we might argue for the public university: how do universities benefit our public? How should a public university be regulated or funded or owned?

In answering those questions we might try to analyse the neoliberal logics of:

  • new public management (risk-management, internal competition between cost centres, efficiency drives through the use of private corporations that are embedded inside universities etc.);

  • comparative competitiveness (internationalisation agendas, franchising, R&D outcomes, employing magnet academics, responses to the WTO and GATS); and

  • competitive comparison (rankings and indices).

In these logics we see flows of finance and human capital, and universities themselves are revealed as competitive capitals. Through them we illuminate ways in which academic labour might disrupt the cycles and circuits of those capitals. In part this comes as they react to the marketisation of HE and the privatisation of universities, which in turn co-opts temporality and scale to lever performance-management, and through it acceptance or shame. Yet any disruption needs to be developed at a range of scales because capital is parasitic on the university: in think-tanks; through technology and related services; in corporate social responsibility agendas that are educational; in credit ratings agencies; in private equity and financing; in regional and national regulation. In each of these spaces there are different mechanisms through which capital recalibrates the University for value creation, profit and further accumulation.

As education becomes a positional, individuated, competitive good, and as the stakes for individuals rise, we might ask whether we can develop strong answers to the strong questions that are being asked about the purpose of the University. Can we develop alternative narratives based on societal goods? Can we look to Chile or Quebec for some possible alternatives to these practices? Can we analyse how BPP/Apollo, or Pearson or Kaplan or McGraw Hill are leveraging their own market capitalisation to crack the university? Can we analyse how those corporations are using their established infrastructures and content to extract data/analytics about behaviours that might then be commodified as services for students? Is it possible to reconfigure universities under a general public license or as a co-operative form? Or can this only be achieved beyond the university?

In this process, time is important. Capital seeks to annihilate the space between commodities and consumers by reducing the time it takes to produce and/or circulate goods. As bond-funded initiatives, or private equity leveraged against future loan incomes, are based on 30/40 year life-cycles, there is a demand to reduce volatility and risk, and variations in behaviour, and to control time. So capital wishes to fund programmes that enhance the ability of students to get jobs and pay down their debts, or institutions that can innovate in order to pay down their debts and covenants. Time and variations in behaviour are a risk, especially where they relate to asset illiquidity. Thus the state wishes to control resource allocation and budgeting, in order that it can reduce volatility/risk/defaults, and thereby create a set of spaces in which capital can grow.

In this process temporality is important. Internationalisation, rankings, social mobility are all agendas that tend towards offshoring or the virtualisation of the University. They are parasitical of local needs, feeding off spaces rather than learning with them. They prioritise jobs and mobility away from certain spaces, above justice and access. They do little to reclaim a University’s local identity. They are levers for catalysing the market mechanism that systematises competition, and which detaches academic elites from temporal space. They are transnational and have the same damaging effects on local priorities as transitional financial elites. At issue is how might academics fight for their local, temporal space? Or inside-and-against the university, is there no alternative?

Thus, as public universities are realigned with the values of the market, which sees an aggregation of individuals providing all necessary regulation, funding and governance, we might ask how can more dialogical and collective forms of higher learning be fought for? What might we do in our militant research strategies and in public to strengthen democratic engagement and critiques of new public management? Do we stay and fight for the academic project inside the university, to forge something that is beyond? Do we argue for new forms of governance and funding and regulation in the name of the public? How do we provide strong answers that push back against the violent recalibration of university life and academic labour, and which might reclaim academic time and space?

You got to know when to hold ’em, know when to fold ’em,
Know when to walk away and know when to run.
You never count your money when you’re sittin’ at the table.
There’ll be time enough for countin’ when the dealin’s done.

[Schlitz, D. 1978. The Gambler.]


The University and the Cloud: a health-warning

I spoke earlier today at the 26th UK Heads of e-Learning Forum meeting about Effectively navigating the cloud: The impact of externally hosted learning spaces.

My presentation on the University and the Cloud: a health-warning is on my slideshare.

There is also a theoretical article on emergent technology that includes the Cloud.

See also the recent book, Cloud Time, by Lockwood and Coley.


A note on technology and academic labour

Last week’s CERD conference on doing and undoing academic labour got me thinking about whether anything, once done, could be undone. Or whether, once our labour had transformed some thing or some place or some outlook or some one, there was no undoing. No going back. Shakespeare has Lady Macbeth tell Macbeth in Act 3, as he is consumed by guilt after the killing of King Duncan, “Things without all remedy Should be without regard: what’s done is done.” Later in Act 5, as she in-turn becomes haunted and has to regard those things have that have beeen done and for which there are deep and human consequences, Lady Macbeth laments that “What’s done cannot be undone.” Ambition, guilt, shame, humanity, each pivoting around action and reflection.

This had me wondering whether ravelling and unravelling was a better metaphor for academic work or labour than doing and undoing. And whether the ravelled or tangled or complicated nature of academic work inside and beyond the academy might be untangled or decomposed as a set of threads that might then be re-stiched into something else. Or whether by highlighting one of the tangles, in my case educational technology, we might be able to use that unravelled element for some other purpose. One of the ways in which those other purposes might be described is in understanding the neoliberal networks in which the threads are tangled, and as a result in situating educational technology in networks of power and resistance.

However, a series of increasingly complicated, contextual factors makes the process of unravelling a more tangled operation.

FIRSTLY: On political economy: Spain. The two visualisations noted by ZeroHedge in their Brussels… We Have A Problem posting, highlight that the risk-controlled, growth and employability-obsessed strategies that underpin the new normal in UK higher education take no account of the depth/accute-nature of the global crisis. ZeroHedge previously described this wider context in terms of European Bank solvency deficiency, which involves

very scary numbers that were noted in Zero Hedge yet which barely received any mention in the broader press. Because the numbers were all very, very large (think eyes glazing over 11-12 digits large), and because their existence meant that the long-term, chronic pain for Europe, which is and has been one of public (and selected private) sector deleveraging (which oddly enough is called “austerity” by everyone to no doubt habituate people to associate debt reduction with pain – where is “mean-reversionism” when you need it?), … were promptly buried.

Our political economic and sociological illiteracy makes me reflect more-and-more on the false consciousness endemic in our academic labour. Do we really reflect on the true nature/context of our work? This illiteracy does our students and our staff no favours, because if Spain goes, all bets are off. Our focus on participation, personal learning, employability, marketised skills development or whatever, is cast in the shadow of this crisis and our illiteracy.

SECONDLY: On political economy: the UK as a de-developing nation. Larry Elliot in the Guardian has amplified how our political economic illiteracy affects HE policy and practice, and what we are willing to discuss or fight for inside the academy. He notes that Britain is a de-developing nation, and this has huge ramifications for higher education policy and practice.

In the hundred years from 1914 to 2014, the century since the outbreak of the first world war, the UK will have declined from pre-eminent global superpower to developing country, or “emerging market”. The symptoms of this vertiginous plunge in the world’s rankings are already starkly apparent: a chronic balance of payments deficit, a looming shortage of energy and food, a dysfunctional labour market, volatility in economic growth and a painful vulnerability to external events.

Since the start of the crisis, the UK has borrowed more in seven years than in all its previous history. It has impoverished savers by pegging the bank rate well below the level of inflation, and indulged in the sort of money-creation policies normally associated with Germany in 1923, Latin American banana republics in the 1970s and, more latterly, Robert Mugabe’s Zimbabwe.

Then there is the large number of unproductive workers engaged in supervisory or “security” roles, on the streets, in public parks, on the railways and at airports. There are the wars fought without the proper resources to do so, and the awareness among military commanders that, in the absence of any military conflict, their forces will be shrunk further, there being no attempt objectively to assess the nation’s enduring defence needs. There is the ramshackle infrastructure existing in parallel with procurement contracts that run billions of pounds over budget and are then cancelled.

This is the actually existing world for which we claim we are preparing our graduates.

THIRDLY: on risk. Andrew Haldane of the Bank of England’s Financial Policy Committee has argued that the modelling and risk—management systems that we have used in econometrics and financial services/financialisation has not respected the non-linearities, the self-organised criticality of systems nor the widespread risk of contagion across systems that exist in the real-world. He argues that the real-world displays non-normality that makes the highly-organised tolerances imposed by new public management a recipe for crisis. Our models are, in a word, unresilient. He notes that

It is not difficult to imagine the economic and financial system exhibiting some, perhaps all, of these features – non-linearity, criticality, contagion. This is particularly so during crises. Where interactions are present, non-normalities are never far behind. Indeed, to the extent that financial and economic integration is strengthening these bonds, we might anticipate systems becoming more chaotic, more non-linear and fatter-tailed in the period ahead.

Normality has been an accepted wisdom in economics and finance for a century or more. Yet in real-world systems, nothing could be less normal than normality. Tails should not be unexpected, for they are the rule. As the world becomes increasingly integrated – financially, economically, socially – interactions among the moving parts may make for potentially fatter tails. Catastrophe risk may be on the rise. If public policy treats economic and financial systems as though they behave like a lottery – random, normal – then public policy risks itself becoming a lottery. Preventing public policy catastrophe requires that we better understand and plot the contours of systemic risk, fat tails and all. It also means putting in place robust fail-safes to stop chaos emerging.

We do not stop to consider what this means for academic labour or for the practices of higher education. In our subject-silos, chasing our latest technology, and focused on marketised metrics and performance indicators, our academic labour-in-capitalism reinforces our intellectual enclosure.

FOURTHLY: on the political economy of UK Universities. Andrew McGettigan has developed work on HE financing, including some recent work on bonds. He argued:

Last year, the economist David Blanchflower, a former member of the Bank of England’s Monetary Policy Committee, wrote in favour of universities issuing bonds.“In a recession, borrowing long term at low rates of interest is an eminently sensible thing to do— it is a classic Keynesian response,” he argued. “The public sector can utilise the savings of the nation. This is a time to invest at low, long-run rates of interest. Bonds could allow universities to borrow money for important projects cheaply.”

Universities have taken note. Many are now taking a closer look at bonds according to the British Universities Finance Directors Group, BUFDG… Banks say there is scope for universities to easily borrow another £4 billion whether through bonds or bank lending, much more even than the fabled cut in the Higher Education Funding Council for England’s teaching grant.

If the current upheaval in higher education does prompt a new wave of borrowing, then the consequences for universities could be equally huge. For borrowing on this scale comes with strings attached. Experience in the US, where bonds are more common, shows that those strings are capable eventually of transforming not only the daily life of a university but its very purpose.

McGettigan goes on to note how this then implicates Universities in the mechanics of the market through engagement with credit-ratings agencies or private finance initiatives/special purpose vehicles to leverage private investment. In this Universities are increasingly implicated inside neoliberal webs of practice, that include such special purpose vehicles, holding companies, joint venture companies, third party assurance companies and bondholders. These webs of complexity and risk are then formed inside the mess that is UK higher education policy where:

Some institutions may wish to avoid becoming trapped under what the University Alliance mission group has described as the £7,500 “cliff edge” defined by the level of tuition fees at which government quotas on student numbers start to bite. This could prompt them to start spending in a bid to justify higher fees to students… The common factor among all such strategies is that they are likely to require substantial up-front investment. Which is where bonds could come in.

Critical here is the extent to which University managers are willing to leverage institutions and the sector. McGettigan quotes Chris Hearn, head of education at Barclays Corporate, saying that “Time and time again we hear back from investors that they would desperately love to get their hands on anything to do with the university sector”. So academic labour is enmeshed within a world that is increasingly framed by credit ratings, leverage, private finance, hedge funds and private equity, with little space to critique the processes and lived reality of what is being done to the university system and individual institutions. This is important given the experience of “the University of California [which] has $13bn of bond debt and has pledged the tuition fees of generations of future students to maintain its AAA rating.”

There are, of course, institutional and regional disparities, as this piece in the Times Higher demonstrates, and HEFCE’s announcement of recurrent grants and student number controls further highlights the disparities between Universities that will come to rely more on external sources of income, including philanthropy and business partnerships, that in-turn affect the purpose and practices of those Universities. At issue then are: what do we know of the political economy of universities? What can be fought for inside the academy? For what purpose is our academic labour? Inside our subject-driven, NSS/REF-enforced silos, do we have the literacies and the courage to unravel the reality of higher education and to fight for something different?

FIFTHLY: technology as a crack through which the University is corporatised. Both Andrew McGettigan and I drew attention to the formation of Pearson College, its technological underpinnings, and the partnerships that it has with established academic institutions. My point was to show how that corporation was leverage gains from the higher education market, through its College, its educational think-tank, partnerships with universities like Sunderland and Royal Holloway, the role of Edexcel and the development of accreditation for profit, and the role of military accreditation in the United States. Diane Ravitch writes eloquently about this in the USA on her blog [search for the Pearson tag].

As competition hots-up in the squeezed middle of universities, as the government uses secondary legislation to lever open the sector for privatization and the market, as other providers are encouraged into the sector often using the promises of study using technology as a catalyst, an architecture is opened-up that threatens any reality of higher education beyond the profit motive. Thus, Pearson can call upon proprietary technology/LMS, established and culturally-accepted systems thinking, access to content, and deep market capitalisation, in order to open-up the sector for wider marketisation.

Pearson College highlights how educational technology is a way-in both to the extraction of value from universities, and to the recalibration of the purpose of universities to catalyse such extraction further. The focus here is on efficiency and business process re-engineering, and of a view that as technology is neutral, and offers simple efficiencies, who could argue with public-private partnerships aimed at such developments? There is no alternative, and the inefficient, unproductive public sector is ripe for restructuring through the services of corporations. Partnerships and leverage are enforced, in-part, because academic labour is shackled inside the demands of performativity revealed in the REF or NSS scores.

Moreover, a surfeit of new providers cheapens the bulk of academic labour that is not developing proprietary knowledge or skills, and will drive down labour costs and increase precarious work. Flexibility, redundancy, productivity, privatisation, restructuring, value-for-money, all underpinned by technology, become the new normal. As the discipline of fear enters the market, the space to develop literacies for critiquing the take-over and recalibration of the University is enclosed and suffocating.

SIXTHLY: the power of academic labour. All this emerges within the context of a global economic crisis that has no promise of resolution. The question is how academic labour can subvert, dissent from or push-back against the contexts and realities outlined above, either inside or beyond the University? Can academics find collective forms that enable the development of discretionary power? Can academics use their labour to overcome how that labour inside capitalism overcomes all of human sociability, to the point where all we can discuss is driven by growth? Can we develop new forms of labour in new spaces? Can the complexity of higher education be unravelled and re-stitched against this new public management?

The University is a new front in the attempt by capital to further accumulation and the extraction of value. In that space technology reveals the conjuncture of forces that seek to catalyse and co-opt this process, in the services, technologies and applications that blind us to the social and economic realities. In that same moment technology enables to us to shine a light on what our academic labour might be for. What it might help us to defend, against its use for labour management, business-process re-engineering or the real subsumption of our labour for the valorisation of capital. Our uses of technology might usefully then be developed tactically and in public, where we identify how, in spite of their notionally free affordances many technologies are a back-door route for surveillance and militarisation, albeit sometimes non-consciously.

We might then ask, to what uses of technology did we say no? Where such uses are immanent to the institution were we able to say no? Are we able to identify possibilities for the use of technology that are precluded by new public management, and to identify why that is the case? How might cracking, hacking or modding the university, and doing so in public, help us to forge a new form of sociability or new spaces for higher learning?


Higher Education, crisis and volatility

ONE. The marketisation of higher education is turning University life into a series of tactical engagements designed to extract value from public goods, rather than a set of spaces in which we might be able to confront the crisis. This crisis is enabling capitalism to overcome barriers to value production and extraction, and underpins an inevitable revolutionising of HE. This recalibration of HE is focused on the rate of profit, and a purported need to balance the sector’s contribution to the economy.

However, the extraction of value, or the focus on the rate of profit, is high-risk and catalyses volatility and it neglects the wider, systemic, socio-environmental issues that provide the context in which education-for-growth exists.

TWO. In his work on False Accounting: Why Higher education Reforms Don’t Add Up, Andrew McGettigan analyses volatility, instability and indenture in HE.

The income–contingent repayment loans offered to students are also future–policy–contingent, potentially creating an indentured class of graduates from whom higher repayments can be extracted. In sum, the Coalition has concocted a higher education funding regime which fails on its own criteria. It introduces fiscal instability into the sector and offers the nation minimal savings in return. While the deficit may be slightly reduced, large borrowings are required over the next two decades before the scheme is expected to pay for itself. These expectations may be pricked if adequate graduate repayments fail to materialise – leaving future governments to rectify the situation.

He goes on to state that the debate about HE reform is obscured by economic illiteracy.

the government’s deficit reduction strategy is aimed at slowing the growth of the debt. Reducing expenditure reduces the need for additional borrowing to meet any shortfall between annual income and expenditure. Loans have a lower impact on the deficit than grants – but they affect the debt separately to their contribution to the deficit. This is a very important matter and one that has been systematically obscured from the debate around higher education reform.

He then states that the overall effect is high-risk and based on modelling that makes serious assumptions about growth.

The large–scale move from grants to higher loans brings uncertainty into the heart of higher education as the viability of the loan scheme depends on making predictions about the general shape of the economy and graduates within it for the next three to four decades. Current indications about the graduate premium suggest it will be eroded further except in a small group of professions.

TWO. This connects to Christopher Newfield’s argument about the new proletarianisation. He argues that it is difficult to sustain a positivist argument for economic growth, especially where it is tied to the generalised, emancipatory potential of technological skills in a new economy. In part, this is because under neoliberal capitalism, technologies are used to promote consumption, production gains or to increase the rate of profit. The logic of their use and deployment is for productivity gains, or for workplace monitoring and surveillance and management and stratification, or to catalyse the creation of value by opening up/harnessing new markets, or by stimulating innovations that further valorise capital. Thus, Newfield highlights three different types of knowledge or skill:

  1. Type C is ‘commodity skills’, which are ‘readily obtained’ and whose possessors are interchangeable. This category includes most ‘pink collar’ work that involves skills like ‘typing and a cheerful phone manner’.
  2. Type B is ‘leveraged skills’, which require advanced education and which offer clear added value to the firm that hires such skill, and yet which are possessed by many firms. Computer programmers or network administrators are examples of essential employees who worked long and hard to acquire their knowledge, and yet who are relatively numerous. Ironically, they may have entered the field because it was large: its size may have signalled to them when they were picked a major in college–and to their stability-minded parents–something like ‘the high-tech economy will always need computer support specialists’. Yes, but not any particular computer support specialist, and not at a very high wage.
  3. Type A consists of ‘proprietary skills’, defined as ‘the company-specific talents around which an organization builds a business’. The knowledge manager must nurture and cultivate only the skills that directly contribute to the firm’s propriety knowledge, and stamp out (or radically cheapen) the first kind of knowledge worker, whose skills are interchangeable commodities. Only the star producers–those who create proprietary knowledge–enable the firm to seek rents, and only they are to be retained, supported, cultivated, and lavishly paid.

In an indentured world focused on economic growth above all else, not everyone will enjoy the life-styles of those who produce proprietary knowledge.

THREE. Yet, economic growth is coupled to energy use. The Royal Society Science Policy Centre report People and the Planet argues that growth based on extant socio-economic models is extremely problematic.

in the most developed and the emerging economies unsustainable consumption must be urgently reduced. This will entail scaling back or radical transformation of damaging material consumption and emissions and the adoption of sustainable technologies, and is critical to ensuring a sustainable future for all. At present, consumption is closely linked to economic models based on growth. Improving the wellbeing of individuals so that humanity flourishes rather than survives requires moving from current economic measures to fully valuing natural capital. Decoupling economic activity from material and environmental throughputs is needed urgently for example by reusing equipment and recycling materials, reducing waste, obtaining energy from renewable sources, and by consumers paying for the wider costs of their consumption. Changes to the current socio- economic model and institutions are needed to allow both people and the planet to flourish by collaboration as well as competition during this and subsequent centuries. This requires farsighted political leadership concentrating on long term goals.

Furthermore, in their IMF working paper on The Future of Oil: Geology versus Technology, Benes et. al. note that:

the problem of oil becoming harder and harder to produce in sufficient quantities was an important factor that would have significantly increased oil prices regardless of shocks.

it requires a large increase in the real price of oil, which would have to nearly double over the coming decade to maintain an output expansion that is modest in historical terms. Such prices would far exceed even the highest prices seen in 2008, which according to Hamilton (2009) may have played an important role in driving the world economy into a deep recession.

There is likely to be a critical range of oil prices where the GDP effects of any further increases become much larger than at lower levels, if only because they start to threaten the viability of entire industries such as airlines and long-distance tourism.

a point forecast that implies a near doubling of real oil prices over the coming decade, and an increase in prices over and above the very high recent levels even under a very optimistic scenario, at the lower 90 percent confidence interval. The world economy has never experienced oil prices this high for anything but short transitory periods, and we reiterate our previous statement that this might take us into uncharted territory, where a nonlinear, convex effect of oil prices on output might be a more prudent assumption.

And to add to the volatility Hamilton, in hi Oil Prices, Exhaustible Resources, and Economic Growth,  notes:

Coping with a final peak in world oil production could look pretty similar to what we observed as the economy adapted to the production plateau encountered over 2005-2009. That experience appeared to have much in common with previous historical episodes that resulted from temporary geopolitical conflict, being associated with significant declines in employment and output. If the future decades look like the last 5 years, we are in for a rough time. Most economists view the economic growth of the last century and a half as being fuelled by ongoing technological progress. Without question, that progress has been most impressive. But there may also have been an important component of luck in terms of finding and exploiting a resource that was extremely valuable and useful but ultimately finite and exhaustible. It is not clear how easy it will be to adapt to the end of that era of good fortune.

FOUR. Tom Murphy writes eloquently about energy, and how a growth-fuelled politics traps us.

Many of us have great hopes for our energy future that involve a transition to a gleaming renewable energy infrastructure, but we need to realize that we face a serious bottleneck in its implementation. The up-front energy investment in renewable energy infrastructures has not been visible as a hurdle thus far, as we have had surplus energy to invest (and smartly, at that; if only we had started in earnest earlier!). Against a backdrop of energy decline—which I feel will be the only motivator strong enough to make us serious about a replacement path—we may find ourselves paralyzed by the [energy] Trap.

In the parallel world of economics, an energy decline likely spells deep recession. The substantial financial investment needed to carry out an energy replacement crash program will be hard to scrape together in tough times, especially given that we are unlikely to converge on the “right” solution into which we sink our bucks.

Politically, the Energy Trap is a killer. In my lifetime, I have not witnessed in our political system the adult behavior that would be needed to buckle down for a long-term goal involving short-term sacrifice. Or at least any brief bouts of such maturity have not been politically rewarded.

FIVE. Higher Education is focused on a series of tactical manoeuvres: employability; internationalisation; public-private partnerships; value-added; outsourcing; the REF; student number controls; cash-flow and staffing costs; retention and progression; learning analytics; mobile learning; work-based learning; value-for-money; efficiency; economic growth.

Yet higher education does not exist in a vacuum.

What is to be done?


A note on technologies for control, systemic violence and the militarisation of higher education

In their review of militarism and education normal, Meiners and Quinn argue that there is a three-fold mechanism by which public education in the United States is shaped through hegemonic militarisation: by offering a perception of choice to those denied any such choice as a result of their socio-economic status – where enlisting is an institutionalised way out of poverty and is catalysed through connections between education and the military; by serving as a catalyst for innovation and change in the forms of education, through taking-over schools/colleges and militarising the curriculum; and by using the vast revenues devolved to the military for research inside education. This latter point is critical for these authors when they turn their gaze to higher education.

[M]ilitarization, according to researchers, asymmetrically shapes contemporary higher education, channeling resources to sub-fields within science, engineering, mathematics, and particular areas of linguistic and political inquiry, while the remaining disciplines—art and humanities, in particular—receive no military dollars.

The interaction between the military and the pedagogies of/curriculum for technology is not new. Beyond the neuroses of the battle for education inside the Cold War, Dyer Witheford and de Peuter have argued in Games of Empire that the production of games like America’s Army and the development of augmented/virtual spaces in partnerships between the military and university knowledge labs enable capital to leverage the power of the state to ‘reassert, rehearse and reinforce Empire’s twin vital subjectivities of worker-consumer and soldier-citizen’. With a focus on the marketing of the game Full Spectrum Warrior, they highlight how curricula designed around the cultures of game production, as well as the processes/relationships of modding and hacking, demand “the total obedience of the culture industry to the protocols of the War on Terror – its immediate ingestion and reproduction of the state’s paranoias”, and that“new kinds of militarized formats” fuse “technological innovation and the erotic charge of combat” in “renewed, compulsive militarization”. Such compulsive militarisation is made manifest in the connections that emerge between firstly the virtual frontline, secondly coding and narrative and design inside/beyond the classroom, and thirdly the living room as space for play.

The ways in which the interplay between formal/informal spaces for educational engagement and the neoliberal development of curricula enables societies of control to emerge, is also seen in the normalisation of technologies for the management of risk and in promoting the idea of acceptable, business-like performance/attitudes in students and teachers. Here the demand to maintain the duality of worker-consumer and soldier-citizen results in the development and use of technologies for systemic violence through control. Thus, in the physical campus we see the increased use of kettling and a para-militarised response to dissent, with little opposition offered by institutional senior managers or staff. The classic example in the global North lies in the student protests and occupations at UC-Berkeley in 2011, which highlighted the increased politicisation of young people, the increased militarisation of our campuses, and the increased bravery of people as co-operative social forces in the face of State authoritarianism. However, the global South has also born witness to widespread use of military force/technologies in the spaces around campuses and student life, as witnessed in Chile. The result is the enforcement of consent through coercion, and a diminution/marginalisation of the space for alternative narratives to develop.

In part, the use of force on campus enables corporations to overcome the attrition on the rate of profit that emerges from the unnecessary circulation time of immaterial commodities like credit default swaps realised as student loan debts, and in part it enables the State to discipline the thinking/actions of those citizens who feel that they might be anything other than those twin subjectivities. As the interplay between subject-identities and the system is normalised and structured through debt, those identities/attitudes/actions are controlled and managed through the mining of data and an obsession with analytics. Surveillance and monitoring become means by which technologies can be used to effect biopolitical power, or the subsumption of individual wills to the creation of value. Thus, the use of management data to normalise and marginalise, and therefore overcome the risk inherent in the use of debt/future earnings/labour to secure an increase in the rate of profit, is key. Debt-fuelled economic growth demands that the management of risk, including the risk that students might be other than businesslike, should be controlled. Anything that is seen as abnormal in this space is disciplined. Such discipline includes use of physical force by paramilitary police on campus, but it extends beyond this, to the increasing homogenisation of campus-based or institutional technologies through public/private partnerships, and the refusal to support marginalised innovations, often located in open source communities. The physical space is coerced and enclosed, in order that capital can legitimise the extraction of value from the virtual.

However, even those more marginal spaces risk replicating the systemic inequalities and acts of violence that are catalysed by hegemonic positions. As Hoofdargues, all forms of activism/innovation risk their own subsumption inside structural regimes of domination. In fact

the current mode of [neo-liberal] late-capitalism relies on the continuous extension and validation of the infrastructure and the optimistic discourses of the new information technologies. Discourses that typically get repeated in favour of what I designate as the emerging speed-elite are those of connection, instantaneity, liberation, transformation, multiplicity and border crossing

Thus, even those educators who claim to be hacking or co-creating or accelerating ‘new spaces’, or personal learning environments/MOOCs as opposed to institutionalised systems, are operating inside structures which were created with the goal of facilitating global capitalism and its elites, and “that allow for the on-going perfection of military power through technologies of surveillance”. Whether such surveillance takes place in institutional or personal or massively-open learning environments is irrelevant when it is performed inside the totalising logic of capital. Thus, Hoofd argues that “The idea that subjectivities from social movements are in any way less produced by neo-liberal globalisation is highly problematic.” For Hoofd, these movements might form the collective opposition realised in the EduFactory, but her concerns might also be extended to those radical education projects discussing an exodus from formal higher education, or those communities and networks engaged in innovations against the grain of the institution. Without a structural critique that ‘outs power’ as decisions are made, the systemic violence and alienation enacted in the name of capital cannot be escaped. This makes the co-option of educational performance by the state for control or for violence or by the military a normalised outcome. 

Thus, education and educational innovation/transformation is folded inside a discourse that threatens alienation and violence, in the name of value and the reproduction of established, hegemonic positions of power. It is inside this connected set of spaces that the connections between the military, the market/corporations and public education needs to be discussed. If we are really for education as transformation there is no ignoring of the ramifications of:

  1. the recent discussion of the relationship between DARPA, hackerspaces and schools;

  2. the neoliberal networks that connect Blackboard to the Pentagon;

  3. the neoliberal networks that connect Pearson to the US Department of Defense through educational innovation and assessment, and then to its own policy think tanks that are setting an agenda for educational marketisation;

  4. the connections between hacking competitions, education departments and national security, and the co-option of hacking as a pedagogy of/curriculum for control;

  5. the use by Universities of drones, through which The Salon reports connections between the U.S. military, academic research, and defence contractors;

  6. public/private partnerships in the UK that focus upon wireless video surveillance;

  7. the deep connections between the military and research inside UK universities; and

  8. the disconnect between our activist promotion of technologies that are apparently transformative in the global North at the expense of their implication in war in the global South, like the Raspberry Pi.

Hersch, in her review of the ethics of university engagement with/research for the military, noted several preliminary conclusions.

  • Military research on offensive weapons is considerably more likely to contribute to reducing than increasing security.

  • By diverting resources from other areas, military research both distorts the research climate and balance between different subjects and reduces the resources available for creative holistic approaches to conflict resolution.

  • Banning military research is not counter to academic freedom, but such a ban would be difficult to achieve in the short term.

  • The resources associated with military research and the associated research climate may be impeding genuinely creative and innovative research, which often takes place at the boundaries.

  • Useful civilian spin-offs from military research is totally unfounded as a basis for justifying military research.

My contention is that we need to ask fundamental questions about the ways in which our educational spaces and the technologies we actively deploy inside them, contribute to: the normalised violence of coercion or control or marginalisation of students; or the militarisation of the physical spaces of our campuses; or the direct co-option of our own/our students’ immaterial labour in making stuff for the military. As the storify that describes one narrative of the connection between DARPA and Make notes, at issue is the possibility of creating non-militarised spaces that are not underpinned by systemic violence. As austerity bites and as the State, alongside transnational global capital, seeks to reinforce its control over the debt-fuelled obligations of its worker-consumers, the role of the University in applying a critique of the ways in which such control is engineered and our complicity in it has never been more necessary.


A note on humanity or ethics, mobiles and the Raspberry Pi

I have argued elsewhere about the resources for a critique of mobile learning and its relationship to notions of capital and what Hardt and Negri have termed Empire. I have just submitted a draft book chapter on this issue, in which I quote several passages from Peter Eichstaedt’s work on the Democratic Republic of Congo (DRC). This work highlights the issues of labour rights, resource accumulation, geographical dispossession and supply-chains that underpin the means of production and distribution of mobile technologies. Notably this focuses upon the production and distribution of coltan and tin, although it also connects to conflicts over other resources. An analysis of this work might be tied into the human and labour rights of those engaged both in mining the resources that enable technologies to scale efficiently and in the assembly of those products.

These abuses are connected through webs of transnational global finance, mining corporations and media firms to the educational practices that are increasingly common in the global North, and which underpin the active re-production of the imperatives of capital. Ware has argued that:

Coltan is increasingly exploited in the mountains in the conflict torn eastern part of the country. The Rwanda and Uganda backed rebels have primary control over the ore and are reaping huge profits which maintain and finance the protracted war. It is estimated that the Rwandan army made $20 million per month mining coltan in 2000. As coltan is necessary for the high-tech industry and as demand increases, motivation to pull out of the DRC by Rwanda, Uganda, and Burundi decreases.

Eichstaedt writes that despite the relatively small role that tin and coltan from the DRC play in the global market for rare earth metals, the revenues flowing from the control of mines in the east of the country is hugely significant in terms of local geo-politics. He notes

That significance can be counted in the millions of dollars and the millions of lives lost or damaged over the past sixty-five years in the worst human death toll since World War II.

Global Witness argued that

In their broader struggle to seize economic political and military power, all the main warring parties have carried out the most horrific human rights abuses, including widespread killings of unarmed civilians, rape, torture and looting, recruitment of child soldiers to fight in their ranks, and forced displacement of hundreds of thousands of people. The lure of eastern Congo’s mineral riches is one of the factors spurring them on. By the time these minerals reach their ultimate destinations – the international markets in Europe, Asia, North America and elsewhere – their origin, and the suffering caused by this trade, has long been forgotten.

In terms of the global supply of rare earth metals like coltan, a small amount comes from the DRC, which means that for transnational corporations, invoking due diligence policies for these mines is not worth the cost. Thus, there is little incentive for those corporations to invest in tracking systems or in maintaining the mines, and their withdrawal means that miners will be left without incomes or placed at the mercy of militias and less scrupulous governments. At issue then is the extent to which educators who are framing a demand for [mobile] learning are implicated, through their relationships as consumers or promoters of the hardware of multinational companies that may source conflict minerals.

For Eichstaedt it is here that the personal becomes political and might underpin action.

We all use and depend on all sorts of high-tech devices in our daily lives… We are all linked on our shrinking planet… Forming personal and lasting bonds with people is the most effective and powerful way to effect change… Feet on the ground, followed by time, toughness, and commitment to change is needed. Nothing less. 

Educators are nodes in networks of power that form circuits for accumulation and profit and the re-production of the structures and agency of capital. These structures cover all of human life, though marketing, game-play, work, privatisation of public assets, data mining, advertising, the constant renewal and upgrades of mobile technologies and so on. It is these networks that then underpin ‘immaterial labour’, through the commodification of our desire for play or for the latest cheap, powerful, miniaturised device.

Thus, for instance, the ‘Raspberry Pi‘ is connected to the desire to engage young people in programming through affordable, flexible, mobile devices that reveal the inner workings of the machine as it relates to programming. Yet, there has been little discussion of the component parts that make up the machinery, and how they are sourced. The machine uses a broadcom corporation bcm2835 SoC (system-on-a-chip). According to a company engagement report made by the Triodos ethical bank in 2011, broadcom was uneligible for ethical investment during that financial year because of their performance regarding conflict minerals, co-operation with repressive regimes and on human rights.

Recently, the <nettime> email list has focused a little on “Conflict minerals and radical impotence”. The original posting is here. The attempt to create a discussion on the ethics of the production practices on the Raspberry Pi site is here. It includes a site moderator declaring:

I will be keeping an eye on it [this discussion] and if it degenerates into outraged moral pouting, then closed it will be.  Oh btw, isn’t Ethics in Howondaland?

The originator of the discussion thread then posted a response that he received from Raspberry Pi, which can be read here. The manufacturers dismissed the issue because “it’s almost impossible to avoid conflict minerals, [and that’s why we ignore them]”. There are three issues that emerge here. Firstly, why do manufacturers ignore ethical or moral positions? Secondly, why do they seek to dismiss those who raise legitimate questions about the production practices that underpin those technologies? Thirdly, how are we as educators or users of technology in the Global North culpable in not asking questions or lobbying or refusing?

It isn’t especially difficult to ask questions, and the Enough project provides company rankings based on surveys of the 21 largest electronics companies to determine what progress they are making toward conflict-free supply chains and a conflict-free mining sector in the DRC. In the case of the Raspberry Pi, I recognise the desire to engage children in the process of making things and in understanding the craft of work with software or hardware, in all its forms. However, I am unnerved by the refrains of radical impotence that emerge when we [refuse to] discuss our [ethical/moral/humane] use of technologies, just as I am unsure about our engagement in defence-driven education projects, or our uncritical promotion of cyber security challenges. Each of these initiatives connects to wider spaces or networks or hegemonies that link education to issues of ethics or morality or humanity.

As one <nettime> contributor argued:

We used to evaluate our electronic devices on criteria such as price, computational power or interface design. Some of the more politically-inclined users prefer devices that support open source operating systems rather proprietary ones. But, given the state of the world, we should also consider ecological and social impacts of a company’s practices as important criteria.

Some, like the ETICA project, have made a start.

Some, like MastersDegree.net, have started to map out how our tech addiction hurts people.

We might continue to ask, what is to be done?


Some notes on resistance to the crisis and hegemony

In the last month I have attended some pretty amazing events. This was capped this week with a presentation at the Home Affairs Select Committee and seeing Jesse Jackson get his honorary doctorate. However, it began with my attending two of John Holloway’s three lectures in Leeds on the rule of money, and then attending a seminar given by DMU’s Jonathan Davies that critiqued network governance. (The introduction to Jonathan’s new book is available free.)

Each of these events has made me question the crisis, my place in it, and our response to it both within and beyond the University. Along this same front, I note two recent posts by @thirduniversity on lessons learned from facing the crisis and on radical alternatives, a piece by Aaron Peters on oppositional networks and the State, and a powerful cri de coeur by Vinay Gupta on our complicity in the end of days.

However, what I want to capture below is what I take from a series of engagements by academic activists who have faced and continue to face the symptoms of a systemic crisis of capitalism. This is a systemic crisis that sees those in power attempting to recapitalise the value embedded in our social goods and our shared social wealth, like free education. The systemic nature of the crisis forces us to consider alternatives, counter-hegemonies and the power we need to refuse or negate or push against or break. It then forces us to consider whether networks and decentralisation are possible; whether we might be able to define and implement a new form of value; and what the actions we take in occupation might enable us to do, in the face of power.

What follows is deliberately presented as a set of notes. What they will add up to will take some time.

  1. These are days of rage. This rage is ours and it looks two ways: firstly to dignified hope; secondly to undignified destruction. There is a question of how we can intervene for hope.
  2. We rage, and we are outraged, and we need courage, because globally we are under attack. The attack is on what it takes for us to have a means to live. Or it is on our very means of existence. The attack is revolutionary. We must not forget the revolutionary strength of conservatism.
  3. At our core must be the act of saying “no!” But this takes courage. It takes courage to say I do not accept your imposition and enclosure of my world.
  4. This is a systemic attack, and in this it looks more clearly than ever that the system is against us. However, in the act of raging we must not end up with destructive personalisation, or fetishisation of the individual or of neoliberalism, or of a label, as evil personified. It is not enough to be personal. We must be beyond that; to attack the systemic social domination/determination of our lives.
  5. There is power in our non-violence. We must not reproduce their symmetries of hate and demonization and vilification. Engaging their logic leaves us hopeless. We must work to dismantle the system of oppression, to be active in participating in its destruction.
  6. Real democracy now! We must refuse to trust our leaders. We must reclaim the world as ours. We must assume our responsibilities through assemblies not parliaments, and for a better society. In the communes and assemblies that are a part of the struggle for a world turned upside down, and against an institutionalised world. We need a breaking of this reality.
  7. Economic democracy is meaningless in the face of private property and money. We must unmask the real enemy, money.
  8. Money is the attack. It is the system’s assault. The dynamic of money is on the tip of the tongue of the movement; is on the tip of the tongue of the occupation. Pushing beyond this, and giving voice to it demands theoretical reflection.
  9. Money is the commodity that stands abstracted in the face of democracy. It flows away from democracy in Greece, and exists in a state of antagonism to the idea and reality of real democracy now.

10. Money is the gateway; it is our cognitive dissonance; it is our (un)reality; it is our process of exclusion that denies our access to the products of our own creativity. Money seems identical to reality, but it is an assault on our humanity. Austerity is an assault on our possibility.

11. Money is a historic form of aggression; of relationships; of social bonds; of cohesion. The fact of money and the dynamic of money are terrible.

12. It takes courage to say “no!” To bring this to the tips of our tongues. To highlight how we are shackled.

13. We are shackled by money as a social bond against human activity. It is the imposition of faster, of exclusion, of alienation, of constricted social labour. Money is designed to constrict and constrain and control aberrant behaviour. And so, our existence is monetised, and the rule of money is increasingly, aggressively policed.

14. We are proud to be the crisis of capital. Of money. To be against their credo of bombing or killing those who do not submit, or of accumulating by their dispossession.

15. It is possible therefore to see in the movements of anger of 2011, how dignity is starting to unite against money. Against this historical nightmare. Against the imposition of alienated or abstracted labour. And for the emancipation of our activity and of our creativity against capital.

16. We use money and not capital for the freshness and obviousness of its language; and because it is on the tip of the tongue as we regard our banks; and because it leads us down well-worn paths of bonds and bondage. And because it offers us new ways of relating in the theme of anti-capitalism.

17. We must recognise how issues of state and society and religion and gender are critical. But that they take us only so far and no further. The crisis unfurls in a way that has a resonance beyond the state, to a point where money is god.

18. What is to be done in moving the discussion beyond the tip of the tongue? We must look for cracks and challenge as we can and where we can, and to see this as a historical process.

19. We must struggle against labour. But we must struggle against labour-in-capitalism. And we must struggle against the rhythm of capitalist domination. And this takes courage. And it is not progressive. For progress is a symptom of capitalist history. The most exciting left is not progressive, It is Luddite and indigenous and conservative and it is able to voice “no!” It is humanising and dignified.

20. We might remember that collective or social debt has a power that individual debt does not. That in acting together we might act for something better.

21. Thus, we might think of our spaces and protests as social, and integrated, and creative. And through them we might reveal the brutalising infrastructure of the State, through its apparatus of debt, surveillance, exception, baton rounds etc.. Revealing this in public is powerful; what is observed and shared is vital. We must reveal the process of ideology; the legitimation of exception; the idea and reality of a radical alternative or free university that is against the walls of money and its mechanisms of control.

22. We must communise. The beginning is near. But we must be determined.

23. The force of our determination is revealed in the force of our “no!” Our “no!” to their logic of death. This turns the world upside down, and reclaims it. It repudiates the history of a process without a subject. This reclaiming is a dignified process of asserting our subjectivity.

24. But we must move from refusal, and “no!” to push back the rule of money. We must restrict its area of sovereignty, and socialise against profit as the primary criterion of our world. For our lives are too important to monetise.

25. The State complements the rule of money. The State is not an alternative form of social cohesion. It is the revelation of a particular form of the capitalist social relation. Soviet Russia was oppressive and inefficient and exclusionary. It was not against the rule of money. We cannot rely on the State to deliver us [c.f. The Co-ordinating Committee for Water and Life, in Bolivia].

26. Our labour is shaped by money as a social bond; our labour is abstracted; it has no meaning beyond money; its central thrust is labour, harder, faster, for money. The State cannot push back the rule of money.

27. We must break the rule of money. We must communise. We need an alternative form of value; and of social cohesion. We need social self-determination as a verb, as an act of doing, as a process.

28. Movements of indigenous people give us hope, as they rise to support a communal way of living (c.f. Rossport in Ireland). They show new paths that might open up; that might be co-operative and mutual. That show different relationships between nature and people.

29. We must look for the interstices as ways of repudiating the system. In this moment of experimentation our uncertainty requires courage. As people are pushed into communities of mutual support we can begin to break the rule of money.

30. As we see how they monetise our relationships we see the crisis in our ways of living. We see that our lives do not work. They are not resilient. We need alternative networks. Perhaps Greece, and Detroit and Argentina in 2001 offer alternatives. Of neighbourhood councils and barter and recovering factories and movements of unemployed workers and in community spaces and gardens [c.f. “no house without electricity”].

31. Fighting for the right to work is a disaster. We need to say good riddance to capital and labour-in-capital. We need to construct other ways of living, doing and solidarity.

32. But we must do this whilst understanding the dynamic of the movement of the world as labour-in-capital. As money. As the indentured servitude of students; as the wholesale destruction of a peasantry. No-one controls this social dynamic. Not banks. Not states. Who can say “stop!”? But we must be courageous for we have to passively confront trained force. It is no good confronting trained force with untrained force. We must not reproduce their world; their power-over others. The logic of the symmetrical struggle is a history of power and parties. We must integrate into neighbourhoods and find place. We must help people to affirm: “we are ordinary people and we are rebels”.

33. We must highlight how we share similarities and connections. We must legitimise our struggle where we can and reveal truth claims in a story world that teeters on the brink of fascism, and through which there is an aggressive transfer of assets. We must associate.

34. But what does this mean for networks and governance? Whither alternatives in network democracy? Networks are instruments of power. We hear claims that networks are better; that they are trust based and multiple; that we live in an age when networks are qualitatively hegemonic (after Hardt and Negri). This is the transformation thesis of network governance.

35. And so Boltanski and Chiapello (2005, p. 138) deconstruct the metaphor of the network (the network governance milieu) as: decentring states, capitals and classes; against zombie categories (c.f. Beck); underpinning the risk society and individuation; part of a logic of flows rather than structures; the age of the combinard (Lash on reflexive modernisation); and a migration from homophily to heterophily (c.f. Graham Thompson, 2005 on ethical virtues, trust and networks).

36. However, the structural issues have not gone away in an allegedly post-scarcity world (Janet Newman, 2004 on emergent orthodoxy struggles). The policy landscape moves from counter-hegemonic populism to a post-hegemony third-way, and from network resistance to network participation, and to fetishised informational capitalism. Thus the network becomes a liberal feel good concept, through which ideology is sedimented and concretised and reinscribed. At issue then is the issue of network co-governance, as an ambiguous, complex, turbulent set of tropes.

37. The issues with networks are historical; they are based on hierarchy; on closed or captured power; of institutionalised, discursive inequalities; of distrust. There is no evidence for the rise of governance networks, or that governance networks are transformational. Hard-power, coercion and strong incentives overcome limited soft-power (c.f. Gerry Stoker, 2011).

38. Immanent materiality and the coercive function of the state (either soft or hard) overcome consensus. And so we see, in Gramscian terms, “hegemony armoured by coercion”. Governance is immanent domination and material coercion/discipline.

39. Despite globalisation, states are coercive and competitive; structure and contradiction still underpin our materiality; class as a social relation is very real; network governance confuses conjuncture with epoch. The argument that there has somehow been a change is undermined by the continuity apparent in the totality and its crises.

40. The State therefore exists as a political society. Its hegemony is still based on deep social leadership exercised by a governing bloc that has clear political/economic goals, and a clear intellectual/moral unity. The State delivers a passive revolution. It keeps the structures of our lives the same by changing them – this is the logic of the dialectic of rupture/restoration. The Integral State delivers hegemony armoured by coercion.

41. Governance through the integral state frames a precarious hegemony, based on the State as social reproduction, on a trajectory of domination and material coercion that is an immanent condition of social stability within iniquitous and unstable political economies.

42. The Governance genome consists of command, conflict, trust, contract. Contracts are enforceable. The fallacy of liberalism is that it is not underpinned by force. Even in networks.

43. Thus neoliberalism reinscribes capitalism beyond the market, in the language of networks and connectivity and rhizomes. And network governance becomes a neoliberal strategy for remaking civil society. This visionary, regulative, risk-managing, trust-based ideal of neoliberalism celebrates connectivity and the passive revolution as a hegemonic, strategic project.

44. A system of heterophilus, network governance is incompatible with this stage of capitalism. It is a vague premonition of a possible post-capitalism. It is a future possibility that is mistaken for reality. Our reality is one of the commodity form protected by the immanent threat of violence. In this hostile environment, which attacks trust, how can resistance thrive in networks? How can network governance be benchmarked historically?

45. Heterophily is rare in governance networks, which implies that distrust will trump trust. When connectionist dispositions fail because they are inauthentic, there follows an incremental reconfiguration of the integral state, so that hegemony maintains domination. Distrust is a healthy fact of our human condition, and underpins resistance. Trust does not make a complex society productive (Cook, Hardin and Levey) and under neoliberalism and austerity we see a decline in trust-based relationships in our revealed social attitudes to those in need.

46. We do not live in conditions favourable to an emergent world of heterogeneous networks. Crises stress them and demonstrate their lack of ontological purpose. Although they can offer configurational critique, networks are not able to dissolve the integral state. We need to consider concentrated resistance to match their concentrated power. These are the realities of market dynamics.

47. Is network governance a normative project or an explanatory tool?

48. This is not to say that we refuse an engagement with networks. They form spaces for resistance, exodus, autonomy, everyday making, outsider resistance etc., but they are also sites of coercive counter-power and concentrated, counter-hegemonic resistance.


For the University as radicalised space

On Tuesday 13 December De Montfort University will be hosting the Roots of Violent Radicalisation Conference, which has been organised by the Parliamentary Home Affairs Select Committee. I will be speaking in the workshop on how Universities can best counter violent radicalisation. I will make the following four points.

  1. The University has a radical, historical tradition that is politicised, and which enables both deliberation about and the legitimisation of alternative positions. Importantly, these positions might be realised inside the University.
  2. Most radicalism is not violent, but seeks to refuse, negate and push back against marginalisation and de-legitimisation, through tactics of deliberation, denial or disobedience.
  3. Current University tactics against protest mirror the state of exception imposed by the State, and that this reinforces marginalisation and de-legitimisation. Thus, strategies for coercion are being imposed and are kettling scholarly debate.
  4. The University should fight to recover itself as a space for general assembly and deliberation, and that this work should be done in public, in order to engage with the roots to violent radicalisation.

Point one: the radical University tradition. There is a distinct and vibrant strand of radicalism, as opposed to violent radicalisation, that infuses the historic idea of the University. This strand connects Newman’s declaration that the University was a site for the “collision of mind with mind”; to Humboldt’s view that “Education of the individual must everywhere be as free as possible, taking the least possible account of civic circumstances. Man educated in that way must then join the State and, as it were, test the Constitution of the State against his individuality”; and to the student activism of the 1960s and 1970s that led the historian EP Thompson to declare a hypothesis that was against:

a university [that] had become so intimately enmeshed with the upper reaches of consumer capitalist society that [its administration] are actively twisting the purposes and procedures of the university away from those normally accepted in British universities, and thus threatening its integrity as a self-governing academic institution; and that the students, feeling neglected and manipulated in this context, and feeling also – although at first less clearly – that intellectual values are at stake, should be impelled to action.”

And this strand of radicalism connects many other examples of political, scholarly, historical activism: in Oakland; and Santiago; and Turin; and Dhaka; and University College London; and Kent State University; and Manila; and beyond.

Point two: marginalisation and radicalisation on campus. This radicalism is fed, in-part, by marginalisation; by an existence that is de-legitimised beyond the abstraction of money, and where putting students at the heart of the system reveals only the intellectual poverty of a life lived as a consumer, wrapped in the ideological rhetoric of choice, private property, debt and marketisation. This rhetoric then forms the background to the enclosure and removal of historically-accrued, socially-defined goods like free education and healthcare. Thus austerity is exposed as the State’s action against our shared future.

And in response to this marginalisation we see students in a range of contexts taking non-violent direct action that questions the State’s actions and reveals the coercive machinery of its power. Much of this work of protest is done in public spaces through marches and occupations, and Judith Butler has argued the importance of these radicalised, public movements:

When bodies gather as they do to express their indignation and to enact their plural existence in public space, they are also making broader demands. They are demanding to be recognized and to be valued; they are exercising a right to appear and to exercise freedom; they are calling for a livable life [sic.]. These values are presupposed by particular demands, but they also demand a more fundamental restructuring of our socio-economic and political order.”

This point reflects the politicisation of both the form and the content of our institutions, and a process of indignation or radicalisation. As the activist Pierce Penniless argues:

We are living in an extraordinarily hot political moment, in which people’s politics are changing rapidly – and in which systemic popular dissent is more visible than it has been for a long time. That it is systemic is most interesting: for all the reductive slogans about bankers and their bonuses, the political conversation that emerges in the camp is far more about systemic change than some peculiar bad bankers.”

Point three: the coercive University in a state of exception. In a reprise of historic activism, we see students marching and subsequently being kettled or maced or receiving official letters from the Police ahead of future demo’s or being threatened with baton rounds; we see students using the historically-situated tactic of occupation, in order to protest their opposition through general assemblies and teach-ins, and being classed as terrorists or extremists, and having services denied to them. Or we witness our educational leaders as supine or quiescent in the face of the brutalisation of our young people by the State. Their silence is deafening.

And now we see the Universities of Sheffield and Birmingham and Royal Holloway (University of London) in the UK seeking or obtaining High Court injunctions banning any form of protest on their property. Against this criminalisation and de-legitimisation of dissent and the creation of a state of exception on campus, Liberty have argued that “The right to protest is a cornerstone of our democracy and this aggressive move hardly sits well with our best British traditions of academic dissent… Universities should be places where ideas and opinions can be explored [my emphasis].” And the written evidence submitted by the Federation of Student Islamic Societies to the Parliamentary Inquiry on the Roots of Violent Radicalisation echoes this point:

Universities play a key role in challenging prevalent ‘wisdom’ as well as debating and researching controversial topics. The ‘values-led’ approach to the revised strategy risks harming legitimate grievances being aired on campuses and could have a significant damage on intellectual debate and research as well as the international reputation of British universities.”

Thus, these English Universities’ attempt to criminalise the politicisation of the form of the University. They attempt to de-politicise its form whilst its content is being politicised through its marketisation. The inscription of a hidden curriculum of debt and consumption within campus-life is coupled to the de-legitimation of any counter-argument that confronts or refuses or pushes back against their power over where scholars might assemble and what they might discuss. We surely have better strategies than marginalisation and overt coercion with which to accommodate difference?

Point four: reclaiming or re-legitimising Universities as radical spaces. Against the neoliberal constraint on what can legitimately be fought for, University communities might consider how they share stories that reclaim the breadth of their common histories and social relationships. This process might usefully be developed using open technological systems. This is important because universities have much to contribute to a public discussion of how cultures protect the richness of their ecosystems, which in turn helps us to describe alternative worlds, and to accept that much of our present is shaped by historical struggles that are valuable precisely because they are political. Thus, we learn not to accept dominant narratives as given, or neutral, or beyond our collective wisdom to re-define in a legitimate manner. And our non-acceptance is not seen as radicalisation.

Which brings us to an engagement with and understanding of violent radicalisation. Universities, in terms of both their management and the communities of scholars that management is meant to facilitate, need to engage with issues of marginalisation, legitimacy and power, and to do this democratically and in public. It is not enough to de-legitimise all protest as extreme unless it conforms to proscribed norms, in prescribed spaces that are too often private. As the historian John Tosh has argued, differences need to be deliberated:

Few things would make for a more mature understanding of current affairs than an awareness that the relevant historical perspectives are themselves the subject of debate – particularly if those controversies bear on the present. It then becomes possible to think outside the box – to challenge the spurious authority of single-track thinking.”

In this process we uncover what is legitimate, and we reveal what we collectively are willing to bear in the name of freedom. What we are willing to bear has to be negotiated communally, through a process that re-legitimises the politics of both the form and the content of the University. This demands trust and consent rather than coercion, a discussion that is more vital to the idea of the University in a world that faces not just economic austerity but socio-environmental crisis. For it may be that we risk enduring a semi-permanent state of exception if we do not find the courage to deliberate the reality of our world. EP Thompson recognised this courage emanating from a radicalised student collective, and saw in it a glimpse of redemption beyond economic growth:

 “We have been luckier than any of us had the right to deserve in the quality of our students. They took the initiative. They asked the right questions. They began to understand the answers. They stood firm against rhetoric, against threats, against the special pleading of those with large interests to lose. They have – by now in scores – put their academic careers at risk. It is they who have reasserted the idea of a university. They may well need help.”

This was echoed forty years later by the Federation of Student Islamic Societies when they argued that we need to open-up the debate against and beyond the permanence of exceptional circumstances, in order that “The autonomy of universities as places of free speech and expression should be preserved.” It is in this struggle that the University as a community of scholars should fight to recover both its history and its self-realisation as a public space for the discussion of legitimacy, marginalisation and power.