Tag Archives: futures

Reclaiming the idea of the University


Posted by hallymk1

This afternoon I am speaking at a DMU-hosted event called:

THE ASSAULT ON UNIVERSITIES: Privatisation, Secrecy and the Future of Higher Education, which is being chaired by Stuart Price.

My argument will focus on 4 points.

1. That our existence inside the University is framed by a systemic, historical crisis of capitalism.

2. That through this crisis capital is accumulating historically-developed, social values [e.g. NHS, *free* education] through commodification and, increasingly, coercion.

3. That through both the impact and the re-inscription of capitalist social relations, our institutional lives demand critique framed by the materiality of the crisis.

4. That academics might consider their roles in the processes of refusal/negation/pushing back that emerge. This includes the courage it takes to describe and reveal coercive practices.

I have uploaded the slides to my slideshare [Reclaiming the idea of the University].

I intend to blog the outcomes of this session aligned with my take on: firstly, John Holloway’s lectures in Leeds last week on “the rule of money“; secondly, the discussion meeting held at the Bank of Ideas last Friday about creating the London Free University; and thirdly, Jonathan Davies’ critique yesterday of network governance. The focus will be on the realities of protest, resistance and hegemony in/against/beyond the academy. I will do this in the next few days. In solidarity.


In, Against and Beyond the Edufactory


Posted by hallymk1

*Originally posted at Learning Exchanges on 15 October 2011

These are my notes from yesterday’s sessions on cognitive capitalism, the University as knowledge factory and alternatives to higher education, from Mobility Shifts. I’ve also posted my tweets from a student discussion of occupy wall street and the response of the University to the crisis.

  1. The University has been subsumed within the circuit of capital, so that it has become emblematic of capitalist social relations, driven by the abstracted power of money.
  2. The University is now a flagship public-private partnership, whose primary purpose is the generation of surplus value through cognitive capital. The exploitation of labour and new sites of struggle are results of the increasing sophistication of the social factory, through which all of social life reveals sites of profit accumulation and the reproduction of capital.
  3. Biopiracy, proletarianisation, routinisation, precarity and globalised culture are all outcomes of this process.
  4. Disciplines become sites of the production of cognitive capital, separated out from each other denying forms of critique that might underpin alternatives. Moreover, a hidden curriculum, focused upon separation, competition and debt, anchors study to capital. As a result we see the wasted potential of co-operation and association.
  5. The idea of the University, as a site of all of living knowledge, is undermined in the face of the endless and hopeless austerity. An exodus from the control systems of capital exhibited through formal education is seen in the autonomy of the internet and sites where general assemblies are developed.
  6. Defensive battles are being waged in generative hubs of radical activity, that sit against the neoliberal enclosure of extant structures and forms, like the University.
  7. Edufactory proposes three spaces for alternatives to emerge: firstly in new forms of general assembly based upon a new politics [see the Zagreb occupation of 2009; student-worker solidarity]; secondly in militant research strategies, which see research as a tool for political action and for widening the field of struggle; thirdly in wresting publication away from corporations-as-rentiers, which turn the cognitive labour of academics and students into private property. This act of violence attempts to remove the academic from revolutionary activity in public.
  8. In spite of this, the University remains a site of resistance in the circulation of capital, In the circulation of money into commodity into surplus value/profit/accumulation, then into money’, commodity” and so on, there are spaces for opposition to develop alternatives, notably at the points of transformation. Although capital will tend to use its biopower in order to maintain control over labour at these points. This also includes the use of technology for control in a transnational field of practices, where academic activity is increasingly measured. This has political consequences.
  9. Within higher education the social relations that lie outside of the University offer hope/spaces for developing webs of resistance – in a politics of community engagement and cross-disciplinary activity and in radical education collectives. These form cycle of struggle.
  10. The precarity of capital is problematised by the power of labour in forcing a reconception of the politics of production, rather than a politics of distribution [of resources, abundance, scarcity].
  11. Universities are becoming warehouses of young people, ensnared by hidden curricula, where activities are used to depoliticise and promote allegedly utilitarian outcomes.
  12. The idea of the University in the production of knowledge at the level of society, in co-producing the general intellect or the social brain, needs to be re-politicised in order to reappropriate knowledge and its means of production for society.
  13. In, against and beyond needs to be understood in terms of real subsumption, through which capital overcomes human sociability to appear naturalistic and pre-determined. It might be critiqued in terms of the social factory or biopower, but it also offers a vantage point for critique from within the social relationships that emerge from/reproduce it, namely the historical moment of labour-in-capitalism.
  14. In, against and beyond is a critique of the power of things or commodities over human sociability and producers. However, capital depends upon the power of labour in order to generate surplus-value and therefore needs principles of domination. A negation might be offered through practices of emancipation, where capital is seen to be in crisis and therefore as precarious. Thus, teh Californian communique offers us the hope that “we [labour] are the crisis [of capital]”.
  15. How is it possible to reconcile our institutional roles and revolutionary intent? What do examples like the School for Designing a Society offer us? What about this list of radical projects? What about upping the anti? What about human geography? Or Noel Castree’s work on academic activism? Or John Holloway’s work on the state as the legal form of capitalism?
  16. some student quotes:

For a network of commons


Posted by hallymk1

*Originally posted at Learning Exchanges on 16 November 2011

I kept the faith and I kept voting/Not for the iron fist but for the helping hand/For theirs is a land with a wall around it/ And mine is a faith in my fellow man/Theirs is a land of hope and glory/Mine is the green field and the factory floor/Theirs are the skies all dark with bombers/And mine is the peace we knew/Between the wars

Billy Bragg, Between the Wars.

Yesterday the Education Activist Network emailed though a series of YouTube videos about student protests and occupations at UC-Berkeley. These 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. More appropriately, this might be viewed as bravery in the face of the brutality of the transnational global elites that now dominate the control mechanisms of the State. Those control mechanisms include universal access to healthcare, access to employment and education, access to homes, and/or paramilitary-style policing. In each of these areas the political/economic compact of recent years is in crisis, and this crisis is being played out in education.

The nature of transnational elites has been raised in documentaries like Inside Job, in popular texts like Paul Mason’s Meltdown, in academic spaces looking at corporate networks, and in work analysing trans-national corporate power. This revelation of how these elites now dominate our political landscape was clarified at Tent City University last weekend by David Harvey. Harvey argued that it is only people massing together in the streets and in the squares, whose relationships are shared and nurtured and encouraged in-part on-line and in-part through radical educational forums, who can oppose the foreclosure of our (educational) futures and our (educational) spaces. Harvey argued that people acting deliberately and politically in public spaces that were previously enclosed and policed by Capital enables us to recreate and re-produce those spaces as a Commons. In part this is an outcome of the process of occupation. It is only on this network of Commons, something Nick Dyer Witheford has written about for a networked world in terms of the Circulation of the Common, and that Joss Winn and Mike Neary have critiqued in pedagogic terms, where questions of the inequality of wealth and power can be meaningfully debated beyond the trite inadequacies of ‘a better capitalism’.

Education is central to this project of building the Network or Commons of Commons. In education, as Harvey argues, we are witnessing the enclosure of debate about the idea of the school or the university, so that all we are left with are plaintive cries against students-as-consumers. At the same time, through the enforcement of external, marketised agendas of outsourcing, internationalisation (globalisation), employability, attacks on employment rights, and the proletarianisation of working practices, the grip of transnational capital over education (as the life-blood of our social relationships) is tightened. In response, in a range of Universities, for example in Chile and Columbia, in California, and in Bangladesh, students are resisting neoliberal managerial techniques that are solely designed to extract value from those who have least power. In part this is a form of defence. In part though, as the Edufactory Collective amongst others, have argued, this is a way to redefine political engagement through general assemblies, militant research and open education.

This collective, educational response, framed within a connected set of Commons, and operating globally, is central to a critique of the power of transnational global elites, as they turn in on extracting value from our historically-accumulated capitals. The argument here is that states are running to the end of the possibility for printing money (quantitative easing) as a mechanism for recovering from this systemic crisis. Moreover, there are no spaces left outside the system of capitalist accumulation into which capital can flee or from which it can extract value easily. Therefore, in order to increase the rate of profit, or the compound growth at three per cent that is required both to maintain the Global North’s standards of living and to pay-off its debts, the system has to turn back in on itself, in order to self-valorise. So our socially-prescribed, historically-produced goods [or capitals], like access to universal healthcare and state education, which were accumulated in the post-war Keynesian settlement, are now the source of private profit through market mechanisms.

This forms a new, systemic crisis of capitalism based on value-extraction from societies, with huge consequences for the middle classes. It underpins austerity measures and the privatisation of state assets, each of which is driven by transnational flows of capital. As a result, a world of nationally-defined political economic analyses is outdated, in part because the socio-environmental problems we face are global (as the brilliant Tom Murphy shows for energy), but also because of the porosity of borders to capital. In this current moment of the crisis, we see nations inside and outside the Eurozone that are unable to control the damage being wrought by speculative capital, and that are unable to re-construct their economies beyond the organisation of global, capitalist production chains. Thus, we see the mobility of capital, in flowing to tax havens and in drawing on very low labour rates and profits from sale of goods that are produced in countries with poor labour conditions in high income, strong currency economies. Critically, the key players in these speculative relationships and in making the case for and delivering austerity are global elites, who wish to impose deregulated unprotected labour relations.

This focus on the power of what is termed the markets is in reality the power of oligopolistic, transnational banks, corporations and subservient politicians/media. Thus, any focus on national solutions to the defence of national capitals, of an attempt to recapture, for example, the pre-eminence of Great Britain, visited in-part through its education system, becomes meaningless. Or leads us down the route to fascism. This then infects our education systems. It may remain hidden from view, but it shapes our engagement with internationalisation, employability, innovation, research and development, community engagement, personalisation, outsourcing and technologies. It also shapes our open education agendas, our MOOCs, our work on badges, our engagement with work-based learning, our radical alternatives. There is no outside.

However, as Mieksins-Wood noted fifteen years ago:

the universalization of capitalism not just as a measure of success but as a source of weakness… It can only universalize its contradictions, its polarizations between rich and poor, exploiters and exploited. Its successes are also its failures… Now capitalism has no more escape routes, no more safety valves or corrective mechanisms outside its own internal logic… the more it maximizes profit and so-called growth – the more it devours its own human and natural substance.

Thus, the real social and political value of our reaction to austerity, revealed in free schools, in tent city universities, in teach-ins and teach-outs, in student-worker occupations, and a million other forms, is their deliberative, educational, open agendas. This is not to dream of them as utopian ideals or fetishise them as anti-capital, but it is to reflect on them as a network of educational commons. They serve as mirrors through which we can look for ways to run down pointless levels of consumption, and to scream against pointless technocratic experiences, and to create more scalable, resilient production and distribution systems that are socially-defined. The idea that under globalisation, in which capital, production, the state, classes and media and culture are ‘without borders’, can be made better and more responsive to our existence in localised spaces is untenable. We require a process of deliberation that is against those who would carry out the logic of a system of global feudalism, where an increasingly powerful minority control/trade/commodify both the scarcity and abundance of resources.

What the process of creating a Commons or Network of Commons through dissent, occupation, protest and refusal has shown us is the courage we share to imagine and re-produce something different. In the face of the increasing extraction of value from our lives, and in the face of the meaningless of a life lived for compound economic growth, and in the face of our powerlessness within the system defined for us by transnational elites, and in face of the use of collectivised force by our elected politicians against us, the educational solidarity of our occupations has shown, as Harvey described, that only people acting and educating as co-operative, social forces can save us now.


A teach-in at Tent City University and the struggle for alternatives


Posted by hallymk1

*Originally posted at Learning Exchanges on 7 November 2011

I spoke at a session for Tent City University yesterday, with Polly Toynbee, George Monbiot, Alex Callinicos, Dave Hill, Guy Mitchell of the Really Open University, and a student activist from the Education Activist Network. My intention was to connect to the details of the cuts that Toynbee and Monbiot raised, to connect these to the ideological points that were raised about the crisis of capitalism by Callinicos and Hill, and to create a space to talk about the Social Science Centre in Lincoln as a radical response to the crisis. This point was then picked-up by Mitchell and the EAN representative who made clear statements about connecting alternatives to existing sites of protest, as a web of resistance, and about the courage that we could take from the protests against the imposed quickening of neoliberal shock doctrines across the globe this year.

The points that I emphasised are noted below. However, it is worth revisiting them in light of an email exchange I had with my comrade and Cuban expert George Lambie about the crisis. George wrote that:

As you know there are also many things happening around the crisis at the moment and we are getting close to the limits of money printing, which is being replaced by value extraction from societies. In my view this represents a systemic change in the organisation of capitalism with huge consequences, especially for the Keynesian-nurtured middle classes which the first wave of neo-liberalism undermined, but did not destroy.

Enclosed within this space, and now under the cosh of neoliberalism, is the University. My statement on that institution and the crisis follows.

I briefly wish to address the idea of the University. And in particular what is the University for in the face of the discipline of debt and the kettle?

ONE. On the question of alternatives. At Zuccotti Park on Sunday 9 October, Slavoj Žižek argued that “the taboo is broken, we do not live in the best possible world, [and so] we are allowed and obliged even to think about alternatives. There is a long road ahead, and soon we will have to address the truly difficult questions – questions not about what we do not want, but about what we DO want. What social organisation can replace the existing capitalism?” This is a process of overcoming the elite’s interpretive myths – of being-in-excess of their hegemony over us. Of living beyond their enclosure of our lives.

TWO. On hegemony. And yet in education we are told to focus upon finding mechanisms to maintain business-as-usual. As Jeffrey Williams notes of the USA

“Universities are now being conscripted as a latter kind of franchise, directly as training grounds for the corporate workforce; this is most obvious in the growth of business departments but impacts English, too, in the proliferation of more ‘practical’ degrees in technical writing and the like. In fact, not only has university work been redirected to serve corporate-profit agendas via its grant-supplicant status, but universities have become franchises in their own right, reconfigured according to corporate management, labor, and consumer models and delivering a name brand product.”

And in the UK the Coalition Government, in its undemocratic implementation of policy enacted through post-election horse-trading rather than agreed manifesto, is very clear that “The White Paper [Students at the heart of the system] comes as part of the wider government agenda to put more power in the hands of the consumer”, and that HE “should evolve in response to demand from students and employers, reflecting particularly the wider needs of the economy.” Higher education is explicitly a commodity now, to be consumed in depoliticised warehouses and bent on utilitarian ends. It is explicitly open to market forces and for-profiteering. This exposes it to risk, hedging, venture capitalism, and the treadmill of competition. As the militant accountant Richard Murphy argues “the proposed increases in fees, with increased debt obligations to match is not an education policy: it is, I suggest, a policy designed to provide the financial markets with a new form of collateralised debt obligation that they can trade now that mortgages are not available to meet the demand for such products.”

This means that all of the social relationships we develop and nurture within higher education are subject to the rule of money. To the discipline of debt. Such that debt becomes a pedagogy. Our disciplines are sites for the production of cognitive capital, and are overlain by a hidden curriculum of separation, individuation, competition and debt. This is the violence of our ongoing crisis, through which the idea and the reality of the University is attacked. As the eminent Marxist Simon Clarke notes ““The sense of a world beyond human control, of a world driven to destruction by alien forces, is stronger today than it has ever been”.

THREE. On symbolic power. Yet the University remains a symbol of places where mass intellectuality, or knowledge as our main socially-productive force, can be consumed/produced and contributed to by all. The University remains a symbol of the possibility that we can create sites of opposition and critique, or where we can renew histories of denial and revolt, and where new stories can be told, against what the student-activist Aaron John Peters calls states of exception that enclose how and where and why we assemble, associate and organise. This symbolic power-to critique and negate what is denied to us, to overcome the alienation of our knowledge from our lives, is reflected by the spaces that academics take up within and against the neoliberal university. This symbolic power connects to what the Edufactory Collective have termed “Transforming mobilizations around the public into the organization of institutions of the common”. They argue that enhancing the politics of the common is “the political task today.” That discussing in association our common wealth is a central political project, with a critical role for academics and students, acting as scholars.

FOUR. On our histories of resistance. In sets of occupations and teach-ins and free exchange, some of which are incubated inside the University, the symbolic possibilities of higher education might connect into this “organization of institutions of the common”. Here, then we might reconnect to the historical traditions of higher learning beyond the University. We might look to more radical experiments in higher learning, not institutionalised higher education. Our re-reading of historical experiments offer a rich tapestry of what is possible in the face of institutionalised discipline: and so we have William Lovett’s Public Halls or Schools for the People, which are deeply connected to the History of the National Union of Working Classes, the London Working Men’s Association and the Chartists; and we have the worker-student Popular Education projects that connected to 1968 and the Indiani Metropolitani of the Italian Autonomia movement; and we have the anti-Apartheid Teachers’ League of South Africa. And in each of these spaces and the hundreds of other refusals, we have representations of how higher education might be dissolved, in the form of mass intellectuality or higher learning or excess, into the very fabric of society. It is in this borderless or boundary-less activity, which is overtly political in seeking an exodus from the logic of capital, where academics and students as scholars might contribute to our overcoming of the domineering and alienating historical processes of capitalism.

FIVE. On scholarly work in public. Thus, in the mass of protests that form a politics of events against austerity, academics might consider their participatory traditions and positions, and how they actively contribute to the dissolution of their expertise as a commodity, in order to support other socially-constructed forms of production. How do students and teachers contribute to workerist and public dissent against domination and foreclosure? Where do we discuss alternative value-structures, and an alternative value-system that does not have the specific character of that achieved under capitalism. As the radical Geographer, David Harvey notes, at issue is “to find an alternative value-form that will work in terms of the social reproduction of society in a different image.” Again Edufactory hints at the ways in which scholars can work in public to reveal the crisis and produce alternatives, through: critique of the mechanisms of the general assembly, as a political process; militant research strategies; open publishing and engagement. This is a call for action in public.

SIX. On alternatives. Not only do we have rich histories of popular education within-and-against capitalism to reflect upon and nurture us, but we also have current examples of radical alternatives from where to take courage. And so we can engage with alternatives that seek to demythologise higher education and the processes of teaching-and-learning from a standpoint of critical pedagogy. And this is important because critical pedagogy helps us to critique higher education as it is subsumed under the historical logic of capitalism. It helps challenge the ways in which the elite uses the power of ideas to complement its material and political power, and its cultural hegemony. We see this in the work of the Really Open University and its Space Project in Leeds; and in the work of the outlawed Copenhagen Free University; and in the work of the Really Free School; and in the Peer-to-Peer University; and in the School for Designing a Society; and in the Journals, “Upping the Anti” and “Human Geography”; and in countless other spaces that are trying to describe a world that is in, against and beyond the treadmill dynamic of capital. These webs of resistance form cycles of struggle and refusal, and reveal spaces for alternatives.

SEVEN. On The Social Science Centre. I wish to end by briefly describing one specific space where the production of intellectuality in common is a critical, pedagogic act of resistance, namely the Social Science Centre in Lincoln. The Centre is an unincorporated co-operative, managed by consensus. It exists as a community of scholars and activists, with peer-review, democratic engagement and negotiated, dialogic, social science curricula at its heart. The focus on the social sciences is a deliberate response to the Coalition’s funding agenda. The curriculum is not pre-determined, although it is shaped by the interests and needs of its members; the curriculum is predicated on the idea of student-as-producer. In this process, the hope is that students as scholars become revolutionary social beings within open, socially-driven spaces, rather than becoming institutionalised agents. We hope that by forcing reconceptions of the politics of production, we can demonstrate the precarity of capital. The hope is that this open approach breeds mass, social intellectuality, which is geared to communal problem-solving and transformation. This connectivity is a critique of closed, institutionalised systems of education, which are reinforced through locked institutional technologies and systems. The SSC aims to understand how critical judgments about scholarship – including those that fall outside the present imagination of what constitutes ‘high-quality’ work in academic orthodoxies – can be made and deliberated collectively, and how we can create meaningful criteria for learning and teaching that are not alienating or symbolically violent, but that work to open spaces of possibility for everyone involved. This is not a question of structure or structurelessness, but rather what sort of structuring practices and conditions may be effective for learning authentic, critical, questioning autonomy. In the social sciences. As a model for others to critique and question and re-model. As an act of political refusal.

EIGHT. On courage. The challenge in the Social Science Centre and beyond is for students and academics as scholars to develop a critique in the face of everything. We might, then, consider how students and teachers might dissolve the symbolic power of the University into the actual, existing reality of protest, in order to engage with this process of transformation. We might then return to Zizek’s focus not about what we do not want, but about what we DO want, in order to consider the courage it takes to reclaim and re-produce our politics and our social relationships, in the face of their enclosure.

After the teach-out I joined our young people as they marched to the Occupation at St Pauls. And I witnessed how the fear of discussion and protest drives the State to brutalise and intimidate. And I witnessed adult men in body armour, riot shields, truncheons and plastic bullets, herd then kettle young people armed with dub-step and percussion instruments. And I heard a deafening silence from our education leaders in the face of this brutalisation. And I witnessed how the courage we demonstrate in our struggle for alternatives is their precarity.

My photos are here.


The true cost of openness


Posted by hallymk1

*Originally posted at Learning Exchanges on 1 September 2011

Closure and exclusion

Following his leadership of the successful Upper Clyde Shipbuilders (UCS) occupation and work-in of 1971-72, the Communist and trades unionist Jimmy Reid was elected as Rector of the University of Glasgow. In his Rectoral Address Reid argued that

Alienation is the precise and correctly applied word for describing the major social problem in Britain today… it is the cry of men who feel themselves the victims of blind economic forces beyond their control. It’s the frustration of ordinary people excluded from the processes of decision making.

Since May 2010 the UK’s Coalition Government have been quickening the pace of enclosure of our public spaces; of our exclusion from the preserved, open and shared places in which our society is re-invented. Within this process of exclusion and of enclosing space and time (both the present and, collapsed into it, the future), debt presents itself as a cold and calculating means of collectivised, individual indenture. And the formal, historical University as a site of social contribution, that once lay within and yet against the calculating, coercion of accumulation and the market is closed down within that very logic.

Violence

And in that logic, the processes of exclusion, enclosure and indenture are violent. They do violence to the history of the University. They do violence to the hope and to the reality of higher learning as an escape from socio-environmental crisis. As a result they do violence to the possibility of our collective being and becoming. They do violence to us.

Incarceration (or the kettle)

It is in this violent, enclosing space that the activities of the University emerge and are re-produced. It is in this space that higher learning and its social relationships cycle and re-cycle. It is in this space then that “open” risks becoming a fetish, closed to critique and uncritically cloaked in a veneer of co-production, or sustainability, or value-for-money, or efficiency. It is as if “open” or “openness” offers us liberation or emancipation within the coercive, competitive reality of capital power-over our labour. It is as if “open” might reshape the activities of higher education, in spite of the shackling of the University to accumulation by dispossession and the dictates of the market. So “open” risks becoming a distraction; a wish that we might avoid the incarceration that capital enforces on our labour-power, through the discipline of technological surveillance, order, productivity, efficiency, debt.

Alienation

Thus the institutionalisation of open education risks becoming yet another alienating practice precisely because, as Winn argues, “it is just another way of creating capital out of immaterial labour”. A formalised, institutionalised, “open” education threatens us with: proletarianisation and deskilling through mass-production, automation and standardisation; the totem of efficiency and an increase in the rate of profit; the reification of the resource as product; and pedagogy-as-production, curricula-as-distribution and learning-as-consumption. In our apolitical discourse about the free movement and regeneration of reified things, we risk amplifying the commodification of “open” education through liberal property laws (Creative Commons) that guarantee a level of autonomy to digital objects over and above the rights of teaching (labour) and learning (apprenticeship) from which they are abstracted, and which is placed under the control and supervision of quality assurance, productivity and impact measures.

Crisis

And yet we see the crisis all around us. Our environment is polluted. Our environment is despoiled. Our technologies are underpinned by corporate imperialism, war and human rights atrocities. Our technologies are a mechanism for profit and enclosure and the re-inscription of power. Our world-in-the-cloud is increasingly parcelled off into clearly demarcated, outsourced, privatised applications. And through our outsourced connection to the operation and production of technologies, and our consumption of them within a history of capitalist work, we are displaced from contributing towards worldly wisdom. We are increasingly separated, in part by by the disarming disguise of technology, from the reality of our being. This is our ongoing crisis.

Association

A critique of “open” stands against business-as-usual. It offers “open” as a public concern – a form of contribution that is against what the University is becoming. Its realisation offers safe spaces where associations can be developed. And that is closed to monitoring and ordering and control and profit. And that is against the social re-ordering of our lives for enclosure, the extraction of surplus value and of capitalist valorisation. And that is messy in its social re-formations, in its consumption and in its production, and in how individual contributions are assembled. For as Marx wrote:

only in association with others has each individual the means of cultivating his talents in all directions. Only in a community therefore is personal freedom possible… In a genuine community individuals gain their freedom in and through their association.

And so we might ask what the hacker ethic, and what Lulzsec and Anonymous, offers us? We might ask what open source development offers us? We might ask what a more nebulous, less ordered and monitored and modelled form of “open” offers us? What does openness at the margins, beyond the formally-enclosed institution offer us?

Commons

Dyer-Witheford offers us hope in the histories of the Commons:

A twenty-first century communism must also be envisioned as a complex unity of terrestrial, state and networked commons, but the strategic and enabling point in this ensemble is the networked commons, which opens possibilities for new combinations of planetary planning and autonomous association.

These histories offer a critique of the ahistorical truisms of our being, that technology and education can only meaningfully serve capitalist expansion, through discourses of order and finance capital that are related to value-for-money, efficiency/productivity/profit, private/public, and the market. The global contribution of skills, alongside stories in which they might be situated, exists in spaces that remain as yet unenclosed. These spaces might be harnessed collaboratively for more than profiteering, or the extraction of surplus value or further accumulation or financialisation, or alienation or violence.

In and beyond technology we teach and re-think these practices and these ways of thinking every day with other staff and students and within our communities of practice. But they need to be politicised in the face of the crisis, because they flow through our being and our power-to create the world. As Marx highlighted

Technology discloses man’s mode of dealing with Nature, the process of production by which he sustains his life, and thereby also lays bare the mode of formation of his social relations, and of the mental conceptions that flow from them.

Autonomy

We need the confidence to imagine that our skills might be shared and put to another use. We need the confidence to defend our physical and virtual commons as spaces for contribution, through production and consumption. We need the confidence to think ethically through our positions. We need the confidence to live and tell a different, overtly political story of “open”.

This might mean less of a focus on “open” and more on “autonomy” against capital. For Tiqqun has argued that

“Autonomy” means that we make the worlds that we are grow. The Empire, armed with cybernetics, insists on autonomy for it alone, as the unitary system of the totality: it is thus forced to annihilate all autonomy whenever it is heterogeneous. We say that autonomy is for everyone and that the fight for autonomy has to be amplified. The present form taken on by the civil war is above all a fight against the monopoly on autonomy. That experimentation will become the “fecund chaos,” communism, the end of the cybernetic hypothesis.


You have not been paying attention: putting students at the heart of the system


Posted by hallymk1

*Originally posted at Learning Exchanges on 29 June 2011

Nervously, and without any real need whatever, Franny pushed back her hair with one hand. ‘I don’t think it would have all got me quite so down if just once in a while — just once in a while — there was at least some polite little perfunctory implication that knowledge should lead to wisdom, and that if it doesn’t, it’s just a disgusting waste of time! But there never is! You never even hear any hints dropped on a campus that that wisdom is supposed to be the goal of knowledge. You hardly ever even hear the word “wisdom” mentioned! Do you want to hear something funny? Do you want to hear something really funny? In almost four years of college — and this is the absolute truth — in almost four years of college, the only time I can remember ever even hearing the expression “wise man” being used was in my freshman year, in Political Science! And do you know how it was used? It was used in reference to some nice old poopy elder statesman who’d made a fortune in the stock market and gone to Washington to be an adviser to President Roosevelt. Honestly, now! Four years of college, almost! I’m not saying that happens to everybody, but I just get so upset when I think about it I could die.’

J.D Salinger, Franny and Zooey

It’s the devil’s way now/There is no way out/You can scream and you can shout/It is too late now/Because you have not been/Payin’ attention

Radiohead, 2+2=5 (The Lukewarm)

Preamble: the rule of money

We have already seen a rush to dissect the Coalition Government’s White Paper for Higher Education in the UK, interestingly entitled “students at the heart of the system”.

  1. David Kernohan has picked up on both assumption-based risk management and government funding exposure, in order to highlight inconsistencies or concerns that underpin the detail of the proposals in terms of costs.
  2. The Campaign for the Public University has focused on the public/private binary and has argued that “A public higher education system that is internationally acclaimed for its excellence is being dismantled”.
  3. This public/private focus has been nuanced in a Times Higher report on the benefits to ‘for-profit’ institutions, as “all providers, regardless of their status, would be subject to the same oversight if they have loan-funded students.”
  4. The Education Activist Network has taken a more trenchant stance highlighting “increased interference from government, on the one hand, and exposure to the caprices of the market on the other, this cynical, morally bankrupt move by the government threatens to dismantle the H.E. system and tender it out to the highest bidder”.
  5. Research Fortnight Today has argued that the Coalition has used off-quotas, the place of for-profits, de-regulation, efficiency etc. as wedges to drive HE to the market: “the government’s ambitions may be important for the long-term development of the sector and the further market-oriented reforms that may follow”.
  6. In his White paper fury, Plashing Vole states that “It’s not the private sector coming to the rescue of the public sector: it’s the taxpayer being forced to hand over money to the private sector (just like the banking bailout) with the students as collateral damage.”

What is clear from these analyses is the rule of money in higher education, with this White Paper standing as a marker for what will follow. This marker focuses upon for-profit-maximisation, competition, the removal of state subsidies for shared, public goods, individualisation of experience, and commodification of learning. The Times Higher has gone on to claim that this is a half-cocked plan, and yet planning is not the issue: ideology is at the heart of the paper, with detail to emerge in practice later. Consumption and the rate of profit are central to this structural readjustment policy, and the crises that this approach will provoke, allows capital to further subsume our public goods into its cycles and circuits. [Note that marketisation will not be questioned by the Labour Party – Higher Ambitions in 2009 taught us this, and I note the lack of HE news on their site.] The threat of subsumption is therefore a critical moment in civic society, for as John Holloway argues:

As long as money rules, injustice and violence prevail – money is the breach between the starving and the food, the gap between the homeless and the houses. As long as money rules we are trapped in a dynamic that nobody controls and that is visibly destroying the possibility of human existence.

We are systematically disciplined

In the ethos and idea of the White Paper all of our social relationships for learning are commodifed. This is a world of quotas, margins, efficiency but above all of consumption and of business. We now know that it is now the economy that drives our learning, and that our learning must be exchanged as a specific use-value in the economy. There is no space and no time for developing and nurturing and experiencing wisdom. That is the cold, brutal, disciplinary logic of the Coalition’s HE White Paper. Your learning, whether you regard it as a process or not, is now a thing; it is an object, with a clear and explicit link to future earning capacity. Your learning and your future are objectified for sale. Your-self is an object in a market where your learning, akin to the downloads Neo receives in The Matrix, are simply imparted to you through training mechanisms. This is higher education as system, not higher learning as struggle and process.

This is the outcome of a process of systemic corporatisation within the public sphere described by Williams in the USA:

Universities are now being conscripted as a latter kind of franchise, directly as training grounds for the corporate workforce; this is most obvious in the growth of business departments but impacts English, too, in the proliferation of more ‘practical’ degrees in technical writing and the like. In fact, not only has university work been redirected to serve corporate-profit agendas via its grant-supplicant status, but universities have become franchises in their own right, reconfigured according to corporate management, labor, and consumer models and delivering a name brand product.

This systemic corporatisation is embedded in the White Paper. Whilst its title is “students at the heart”, DBIS are very clear that “The White Paper comes as part of the wider government agenda to put more power in the hands of the consumer.” Let’s repeat that:

 The White Paper comes as part of the wider government agenda to put more power in the hands of the consumer.

Thus, one might argue that it is student-as-consumer that is at the heart of the system, and not student-as-human. Higher education is opened-up as a training and development space for business, and for economic growth. As the White Paper reveals, HE “should evolve in response to demand from students and employers, reflecting particularly the wider needs of the economy.”

Higher education is explicitly a commodity now. It is explicitly open to market forces and for-profiteering. This exposes it to risk, hedging, venture capitalism, and the treadmill of competition. This means that all of the social relationships we develop and nurture within higher education are subject to the rule of money. There is no outside this exchange mechanism that frames how we relate, as Capital turns back in on what it terms ‘the developed world’, in order to accumulate [our mutual futures] by dispossession through debt-driven consumption. As a result, and amongst other issues:

  • our sustainability agendas and Green IT projects are subject to the rule of money and the market;
  • our focus on student-as-producer is subject to the rule of money and the market;
  • our engagement in social inclusion and widening participation is subject to the rule of money and the market;
  • our use of technologies for social learning is subject to the rule of money and the market; and
  • our nationally-negotiated pay and conditions are subject to the rule of money and the market, and indeed we are now threatened by the casualisation of our labour within the Coalition’s “system”.

Moving the previous Government’s privatisation agenda forward, Vince Cable notes that “Higher Education is a successful public-private partnership; combining Government funding with institutional autonomy.” This is a public-private partnership that is now for-profit. This is the enclosure of higher learning within the calculating logic of capital’s need to increase the rate of profit through financialisation. As Simon Clarke notes “The sense of a world beyond human control, of a world driven to destruction by alien forces, is stronger today than it has ever been”. This is why the Coalition’s White Paper might be seen as a flag in the ground for further marketisation of our higher learning. There is no turning-back. The end-game is structural adjustment and the discipline of the shock doctrine throughout our lived, public experiences, whether imposed by the IMF and the EU in Greece, or by the Coalition’s austerity agenda.

Vesuvius/I am here/You are all I have/Fire of fire/I’m insecure/For it is all/Been made to plan/Though I know/I will fail/I cannot/Be made to laugh/For in life/As in death/I’d rather be burned/Than be living in debt

Sufjan Stevens, Vesuvius

Cybernetics, order and risk

We might usefully note the cybernetic imagery embedded in the technocratic, informatic use of language in the White Paper, and in particular its view of HE and University life as a system. This highlights the dominant view that Universities are now tools of capital, which must use information flows and dashboards, alongside embedded, corporate technologies, to predict, manage and commodify performance and risk in learning. This system is funded by individualised debt, in order to discipline our lives and livelihoods for economic growth and efficiency. Thus, David Kernohan has analysed the White Paper as a form of assumption-based risk management, where technocratic strategies prompt Universities to engage in hedging risk, and there are ties here to the neoliberal focus on using cybernetics to manage risk and impose order as a prerequisite for capitalist accumulation. This is exemplified in both Adam Curtis’s All Watched Over By Machines of Loving Grace (episode 1), and Paul Mason’s Meltdown, which demonstrates the financial system’s structural inability to control risk through mechanisms like credit default options, fiscal modelling (based on societies in which order and law have been imposed), and market deregulation. As Mason notes:

technologies led to automated models that excluded possibilities of crisis and so amplified risk-taking, so that higher stakes and higher outcomes are taken based on assumptions of order and control of information flows.

This hedge-based position in the finance sector is being extended into the sphere of public goods, including higher education. Just as there is no critique of this position from within Parliament, there is limited critique from within the sector’s own associations, which have generally been subsumed within the broader neoliberal definition of what is required of higher education. Here there is no space for alternatives to be created and implemented.

It is only Million+ that criticizes, noting that there is “absolutely no evidence that the competition Ministers are trying to inject will actually improve the quality of the student experience.” Moreover, this focus on business-as-usual is echoed by organisations like DEMOS, whose libertarian choice agenda does not reflect on the evidence that ‘choice’ as a concept linked to consumption of goods and services is contested, whether as part of broader public policy or NHS reform, and that it tends to undermine mutualism, co-operation and trust.

In the face of competition and a lack of mutuality, I don’t wish to restate my position here on the place of higher education in developing resilient approaches to global disruption, but it is worthwhile noting the broader economic context for the White Paper. The input-output model is broadly debt-incentivised education and training based on higher incomes, in spite of declining real wages since 1980 and an on-going attack on labour rights. Both Zerohedge and The Automatic Earth are clear that the global economic recovery is at best fragile and at worst a myth. When we factor in issues over energy availability [witness the International Energy Agency’s reports on liquid fuel] and resource depletion [increasingly around water], guaranteed economic growth and a real return on investment for graduates is a risk that may need hedging in some way. Even those who are less fatalistic, like Faisal Islam and Paul Mason, demonstrate how the politics of austerity makes for an uncertain future. This uncertain future is one that is individualised, non-co-operative and driven by debt.

In this brave new world, where the student is at the heart of the system, the academic is missing, and this represents their functionary status, which will increasingly be driven by precarity. The dominant logic is attrition on labour rights, decreased real wages, performance-related pay, increased contact hours, techno-surveillance, efficiency, more-for-less, and attrition on trust, openness and sharing. In this cybernetic system there is no ‘us’. There is no ‘you’ and ‘me’. There is only value and profit. Thus, perhaps trades unions are key as this becomes more-and-more about capital/labour and the extraction of surplus value. It is possibly this real subsumption of our public, non-commodified spaces to capital and its exploitation, where staff are subsumed within the logic of consumption, that offers us a crack for an alternative narrative around commons, co-operation, sharing, and openness, which is not framed by the separation and alienation of money, price, quality, and competition.

What is to be done?

In a recent blog posting, Tony Hirst wrote about ‘Public understanding – data on whose terms? Understanding on whose terms?’ He argued that dialogue between the public and academics is essential in developing meaningful public policy. In a second posting on academia and demand education Hirst argues for “a consideration of how academics can make content available to the media to add depth and deepened engagement to a story”. This is about academic activism in the public space, away from the spectacle and academic performativity, and towards a dialogue and a critique of the problems we face. For Hirst this is around policy, for others this may be about networked activism and informal politics.

This approach to public engagement has been amplified by Bob Brecher is his attack on the AHRC and their involvement in the neoliberal takeover of the academy, through their engagement with the Coalition Government’s ‘big society’ agenda. Brecher argues that this attack on the autonomy of academia, placing its agendas at the heart of government policy, demands the following.

  1. Critique of the ideological impulse of the government’s attack on universities [that is not] sidelined by the cost-cutting disguise;
  2. Students, administrators and academics need to take themselves seriously as members of a university and to join forces with all the other workers, paid and unpaid, whom the fundamentalists around the Cabinet table regard as so much dross.
  3. Most pressingly of all, academics have to understand, realise and use the power we have. We must refuse to act as the self-interested egoists too many of us have become and whom the neo-liberals would have us all become; refuse to compete with one another within and across institutions, or with other groups of workers; and make a new reality of what was once known as solidarity.

This is a clarion call for academic activism, which itself is Gramscian in tone and sentiment. Detailed critique is important but it needs a history that enables alternatives to be developed in public and with a range of partners organisations. It demands that we move away from playing on the Coalition’s public/private turf. There is no public. There is no private. Universities have been both-and-more forever. We need to quit the outsourcing of our hope and expectations to politicians or sector-wide groupings, whose demands are based on power. This is not about resetting the clock. It is about taking action to recast and re-create something different in the public sphere. This is as much about what the University has become as what it might be.

Gramsci argued that to achieve ongoing domination a social class had to complement its material and political power with the power of ideas: ideological power. In this, both political and civil society are battlegrounds – the former in imposing order and law, the latter in exposing the wider public sphere to cultural hegemony. The role of organic intellectuals is to process ideas in the public sphere through a scholastic programme that enables those ideas to become accepted as general conceptions of life. Thus hegemony can lead to exploitation and alienation through ideological manipulation and domination, and in our neoliberal world, through cybernetic regimes.

Thus, what is key for us now is the role of academics as organic intellectuals in enabling a new form of consciousness either within or beyond the academy, in the battle of ideas. In developing a counter-hegemony that challenges the dominant, neoliberal ideological codes. Transformation demands alternative ideas framed by critique. In delivering those in practice, whether in a social science centre, an autonomous centre, a free university or a commune, we need the courage to act.

  • This activity must take place within the University: in struggling for content and curricula that are a form of production against the neoliberal turn in our lives.
  • This activity must take place within the University: in struggling for technologies and processes and systems that are not outsourced but which are mutually described.
  • This activity must take place within the University: in struggling for open engagement with communities of practice against business ethics.
  • This activity must take place within the University: in struggling for a narrative that is not public/private and which is not driven by the rule of money, but which is framed by higher learning in the face of global disruption.
  • This activity must take place within our higher education communities of practice: in struggling for association and opposition to governmental interference in teaching and research agendas.
  • This activity must take place beyond the University: in struggling for higher learning in the fabric of society in the face of global disruption.

We must remember that capital struggles to shackle and control labour, within its cycles and circuits. We need to focus on co-operation against the rule of money. In the face of the discipline of debt and the kettle, this is tough, but what is the alternative? There is no fairy-godmother. There is no political white knight on a charger. There is only struggle for the alternative.

In the right light, study becomes insight/But the system that dissed us/Teaches us to read and right/So called facts are fraud/They want us to allege and pledge/And bow down to their God/Lost the culture, the culture lost/Spun our minds and through time/Ignorance has taken over/Yo, we gotta take the power back!

Rage Against the Machine, Take the Power Back


Reflections on the politics of dashboards and Green IT


Posted by hallymk1

*Originally posted at Learning Exchanges on 16 June 2011

Howard Noble from the JISC Open to Change project has blogged about the recent energy dashboards event held in Oxford. This event focused upon a number of emerging themes.

  1. How to represent/visualise energy data so that those who use institutional infrastructure can see the impact of their work? An outcome of the work on dashboards was that whilst some are seeking to reveal cost in terms of everyday activities that make sense to individuals, like the equivalent number of cups of tea that could be made, users of energy generally think about [are encouraged to think about?] their energy use as a cost in cash-terms. Money is the dominant metric in this approach to visualisation.
  2. Much of the focus appears, as yet, to be focused on individual behaviour change, rather than seeing this as a mutual, co-operative endeavour. There are plenty of examples of how networks or communities coming together can engage in a discussion about resilience, rather than sustainability, for example, Transitions Towns, Dark Mountain, the Co-operative College. However, this involves a focus, less on personalisation, which is a driving characteristic of societal and educational “value”, and more on mutualism, negotiation and collaboration.
  3. This need to re-focus discussion upon shared use of space and energy within it demands meaningful, long-term, public engagement. This is one of the outcomes of the DUALL project at DMU, and its successor GreenView, which wishes to enter into negotiation with people about “the impacts of our individual and collective actions, notably our increasing energy use and consumption of goods and services.” This includes technologies that are locally-hosted, but also those which are out-sourced to the cloud. Exactly where are we shifting our carbon commitments, so that we can shift any medium-term environmental risk off our short-term balance sheets?
  4. Thus, I think it is important to see energy dashboards in the context of a deliberative process that surrounds the discussion and opening up of visualisation data as a crack in our accepted norms of energy use. The process of opening-up our energy data, and opening up the production process that underpins those data needs to drive a wider discourse around our socio-technical activities within higher education. We need to move away from seeing dashboards as an end in themselves, as a set of data to be turned into a commodity that can be traded, exchanged or quantified in a league table. We need to use those data and their representation as a way to unpick the activities we engage in within Universities. In a draft article [under review], Joss Winn and I look at such activities in light of emissions and peak oil, and argue for a higher education where:
  • educational technology is a public rather than a private or institutionalised good with an acceptance of less energy-intensive, individualised access to processing power;
  • there is prioritisation of digital technologies in strategies for community consensus-building;
  • Universities are networks that act as hubs for local, community-level engagement with technologies, and high-level digital processes;
  • individual access to the web is less of a right than community access, based on a literacy of openness. Open is central;
  • outsourcing decisions are based on community need related to a critical analysis of environmental impact, rather than on a discourse of cost-effectiveness;
  • persistent and on-going procurement and renewal of hardware and software is rejected, in favour of re-use and re-purposing; and
  • students and staff produce and share their open curricula and artefacts, through trans-disciplinary approaches to global crises, like peak oil and climate change.

Engaging with a critique of the Triple Crunch and developing meaningful alternatives means that we need to think beyond business-as-usual, as realised through investments in a Green New Deal or long-term investments or out-sourcing risk and impact, in order to engage socially with the work, tasks and activities of our everyday, educational lives.

This means that we need to move away from a focus on values and attitudes to engaging with the deep, structural issues that are revealed by the work we undertake. How do the teaching, administrative and research processes of the University bind us into unsustainable practices [in terms of peak oil and carbon emissions], and make our communities less resilient? I am thinking of this in terms of our instant, recurrent, personalised, intensive use of energy-through-high-technology. How might energy dashboards and the information they project, help us to open up a dialogue about the ways in which we live our educational lives?

One lesson from the workshop is that we have a tendency to outsource, and that this makes us less well able to engage in a discussion of responsibility at scale. This might be in terms of institutional outsourcing of our carbon, or personal outsourcing of solutions to Government. This point has been reiterated in terms of corporate influence of public policy making and a withering of democratic engagement, in opposition to the social uses of technologies that should enable communities to share in “collaboration, process, experience, expertise, and knowledge”.

This is, of course, more difficult in a space where the rule of money and the invisibility/ubiquity of energy dominate the landscape, and where there is little discussion of complexities like the Jevons Paradox or alternative ways of working. We need to re-think our educational activities, in order to think about dashboards not as the next commodity or means of acquiring research funding, but as indicators of our shared consumption and production. We need fewer futuristic, positivist stories of green technologies, or green energy, and more focus upon our histories of adapting to energy shortages across communities. Meaningful public engagement is critical here, because Universities are located in time and space, and through community activity, external income generation, distance learning and outsourcing, they have a considerable carbon/energy footprint/requirement.

Clearly, this work demands a politics of energy use within and across higher education, which does not just engage students and staff with energy-as-money, but with issues and ideas of peak oil and consumption/production, and with their necessary activities/technologies. Until we have such a deliberative policy, dashboard-related work risks being the next commodity, or end-point, that salves our liberal, democratic consciences about energy use, but which actually change nothing. Hope lies in the dashboard and its production as a cipher for deliberation and socio-cultural change.


Debate: are Universities a public good?


Posted by hallymk1

*Originally posted at Learning Exchanges on 4 February 2011

Halfway through Wednesday’s DMU debate on whether Universities are a public good, a friend asked me if this was the right question. Doesn’t the answer have to be “yes”? Whether you are a neoliberal fixated on the privatisation of public assets, and driving forward market fundamentalism in the name of the knowledge economy, or a *liberal* for whom the University is about developing global knowing and inclusion, or a radical for whom the University is a space for re-imagining in the face of global disruptions, the answer has to be yes. The University is a space in which the focus can be on the economy, or on mending/remaking our social relationships, or on socio-technical solutions to crises of global political economy.

So is the question are Universities a public good meaningful? It depends on how that question and any solutions are to be developed. That question has to open up a crack in the dominant logic of our political economy, within which the University, as organisation as well as idea, sits. One of the issues I had with Wednesday’s debate was that it assumes, as Žižek argues, that our liberal aim is “to democratise capitalism, to extend democratic control to the economy by means of media pressure, parliamentary inquiries, harsher laws, honest police investigations and so on.” Žižek queries whether it is enough that “the institutional set-up of the (bourgeois) democratic state is never questioned.” Framed by this critique of the failure of liberal democracy to humanise, and in the face of the State’s oppression and antagonism, Mike Neary notes that we must question whether in education “The struggle is not for the University, but against what the University has become.”

This is where the debate risks becoming mired in the honest desire to remove us from the immiseration and alienation of capitalist work, towards the idea that we can have growth and pensions and fridges and shiny new iPads in a world that faces significant disruption revealed by energy and resource availability, climate change and massive, structural debt. The point was made that growth is a problem on a planet with fixed resources. But the dominant logic of capital is framed by growth. De-growth or no-growth is illogical in the face of debt, the market and an ageing population that needs social support through taxation. It is not possible to expand markets and grow, and cut carbon emissions – GDP and carbon are coupled. So we need a radical rethink. Unless we wish to give up, and finally accept that it is easier to imagine the end of the world than it is the end of capitalism.

The University’s place in this space is framed by the iron cage of control exerted by capital’s control of public funding for growth, and nothing else. The Coalition’s demand for higher education to commit to its economic agenda leaves little space for alternatives to emerge within a funding structure that demands all activity be shackled to growth or else, where our students and young people are brutalised in the kettle when they demonstrate opposition, and where the hegemonic, neoliberal discourse is challenged in a fractured way. So we focus on saving education, or saving disability living allowance, or saving day centres, or saving our national forests. We do not join this up into a set of (radical) alternatives for what our society might become. We abdicate all responsibility to the state that alienates us in the form of funding controls or a mantra of efficiency or through police batons.

And yet the University is a space in a set of communities that might offer the hope that we can create something different, in the face of climate change and peak oil and debt. It offers us a space to re-think our world beyond the subject discipline or single issue or single community. These arbitrary differences allow those in power to divide and rule, and thereby to stop meta-narratives or explanations of the reasons why we are in this crisis from emerging. So we need to ruthlessly critique the rationale behind the Coalition’s agenda, not just in education but across our communities, and with our communities. We need to move on from the outcomes of the debates around “Are Universities a public good?” to ask “what is the University for?”, in order to debate “how might the University be re-imagined in order to provide alternatives?”

Already there are spaces emerging where students and staff are re-imagining education, either in *organisations*:
http://universityforstrategicoptimism.wordpress.com/about/
http://reallyopenuniversity.wordpress.com/what-is-the-rou/
http://www.universityofutopia.org/about
http://collapsonomics.org/

or within *associations*:
http://educationactivistnetwork.wordpress.com/about/
http://publicuniversity.org.uk/about/
http://purposed.org.uk/about/

These spaces engage a wide-range of activists in engaging with the question of are universities a public good, to assess the ways in which Universities are public goods and what are those goods for, in order to ask what is to be done? That is the end-point. We need to critique the place of the University in a world that faces significant disruption, to try to work out alternatives that support our communities. For DMU that is important in enabling our communities, at each scale (local, regional, national, international) to adapt to dislocations. Involving those communities in re-imaging the university, in re-inventing it, demands that we open up our places and ideas, that we engage people in the production of their lives or their life-world. In this way the university becomes resilient in adapting to change. In this way the university becomes a space for transformation.

See also:

http://www.learnex.dmu.ac.uk/2010/11/29/reimagining-the-university-autonomous-and-co-operative-re-production/

http://www.demos.co.uk/publications/the-edgeless-university

http://collapsonomics.posterous.com/causes-mapping-the-layers-of-explanation

 


Internationalisation, student voices and the shock doctrine: disrupting business-as-usual


Posted by hallymk1

*Originally posted at Learning Exchanges on 24 January 2011

This post complements my keynote at the 11th Teesside University Learning and Teaching Conference, held on Wednesday 26th January. There are two slideshows. The first, entitled “in solidarity”, is a rolling piece to be run without commentary at the start of the session. It presents some images of student activism across the globe, limited to the period since 1968. It intersperses these with comments from the current UK coalition government and some detail on the financialisation and privatisation of UK higher education, in order partially to describe hegemony.

This slideshow highlights that student activism against the state has been, and continues to be, met with state-sanctioned violence. In the accelerated implementation of neoliberalism within the UK, opposition is branded as outlaw or is brutalised in the kettle. As societies are disrupted by climate change, debt, food production and energy availability, there is a quickening of the transformation of the state towards an iron cage of control, in the name of business-as-usual, growth and capital. And all this is a world where, as Žižek argues, our liberal aim is “to democratise capitalism, to extend democratic control to the economy by means of media pressure, parliamentary inquiries, harsher laws, honest police investigations and so on.” Žižek queries whether it is enough that “the institutional set-up of the (bourgeois) democratic state is never questioned.” Framed by this critique of the failure of liberal democracy to humanise, and in the face of the State’s oppression and antagonism, Mike Neary notes that we must question whether in education “The struggle is not for the University, but against what the University has become.”

In the face of disruption, and framed by an agenda that promotes internationalisation as a space into which UK HE can grow, steps the student.

The second slideshow is entitled “Internationalisation, student voices and the shock doctrine: disrupting business-as-usual”. I wish to ask two questions, from which spring a further set of questions, in this talk.

  1. What is the relationship between UK higher education, internationalisation agendas and student voices in a world that faces significant disruption?
  2. Is business-as-usual a viable option?

Business-as-usual

In slide 4 I highlight UUK’s response to the UK Coalition Government’s spending review proposals. It develops an argument about UK HE that demonstrates how the sector is important and an engine for economic growth. It begins to sketch a view that UK HE’s size and complexity, its networked potential to support growth, its ability to act as a motive-force, gears it to be re-focused and shackled in the name of market fundamentalism. Here, HE is about resources and the valorisation of (human) capital-in-motion, rather than the relationships between people. This is a hegemonic view of business-as-usual, further exemplified in HEFCE’s mission and the HEA’s Strategic Plan [slides 5-6]. In these documents, Internationalisation is explicitly and uncritically placed in relation to economic growth.

In slides 7-9 I highlight recent reports that demonstrate the place of UK HE in a model of neoliberal political economy, focused upon human capital in the global knowledge economy and the accumulation of capital by the UK through exports, alongside the increasing global mobility/flow/circulation of students as part of this process of coercive competition. A snapshot of current practice highlights a flow from developing nations [BRICS and south-east Asia] towards the West. Slides 10-13 highlight the current role of these nations in providing “human” capital in the form of students, counterpoised against their emerging success in Western-oriented school testing and the emergence of China as a space for the inward flow of mobile students. Importantly this is as opposed to the relative reduction of students into the USA. Is there a clash coming, or a shift in the locus of power between the USA and China in HE, as a function of the movement and re-production of transnational capital? This view is framed by slide 14, which also points out that whilst there may be differences based on the type of (non-) accredited, international activity, it is important that student migration grows faster than overall migration. At issue here is the cultivation of those likely to produce proprietary knowledge, as opposed to knowledge workers. A tied question is who will own such proprietary knowledge (workers)?

In slides 15-16 I wish to raise some central questions around business-as-usual;

  1. Is it possible to develop an internationalisation of HE that enables alien experiences enrich the curriculum and global “knowing”? (Deliberately opposed to “the knowledge economy”.) This is important in finding shared solutions to global problems.
  2. Is engagement with overseas students’ by UK HE a form of capitalist primitive accumulation, of both fiscal and human capital? Or is it tied to the transnational movement of global capital linked to corporate development?
  3. Where students entering UK HE are privileged and gain further ‘positional advantage’ in a crowded and increasingly ‘credentialised’ graduate labour market, is UK HE contributing to elitist, hegemonic positions in countries of origin? Moreover, are these positions an extension and a valorisation of neoliberal socio-cultural forms?

HE as homogenised

In slide 17 I begin to argue for a homogenised higher education, irrespective of cultural specificity/difference, with a focus on employment rather than knowing or a transformation of thinking. This view is focused institutionally in slides 18-19 by demonstrating that the international student experience is shaped [with a few exceptions based on state/financial security, like border controls] like the “normal” student experience. Such normalisation is helpful in extending a hegemonic position through the incorporation and assimilation of the “other”.

It is interesting to note that once the curriculum is brought into play, we begin to see examples of how internationalisation might enable experiential, or practical, production to occur, in the name of a transformation of mind [slides 20-21]. However, this transformative moment is almost lost in the face of the homogenised, institutional representations of internationalisation/student living that are revealed by university web-sites, whether they are grouped by 1994, Million+, Russell Group or University Alliance [slides 22-25]. This is in spite of the focus in some of these spaces for materials which underpin the development of staff, or the appearance of some student voices.

A view of HE as a convergent place for production/consumption is also revealed in the face of the stereotyped view of Asians as rote-learners, as opposed to more sophisticated, contextually-driven learners. Although, of course, we also see the same claims made about some home-based students who come to HE following their A-levels. This view that there is good [Western] educational practice that might be transferred is also reinforced by those private consultancies who are trying to engage with the rush to outsource practices, spaces and “excellence” [slide 26]. In spite of this structural, institutional position, at the level of the curriculum we see the possibility for a transformation of mind through shared, generic human experiences/stories that spill through. These need to be positioned culturally but they open up spaces for the transfer of things and thoughts [slides 27-29].

And so in slide 30 I wish to ask whether the internationalisation of HE has the possibility to be about something more radical – that it might be more humane? That it’s not just the (knowledge) economy (and efficiency) that is to be served, but that, irrespective of cultural differences, we might be able to produce something else. There is something here on power and the production of the curriculum and the world at a range of scales. Moreover, maybe commonalities are more important in a world that faces significant disruption.

However, we need to reveal how that view relates to our work with students. Work on the student voice is often seen as inclusive and democratic, and to validate specific views. It humanises our view of them because up to a point they are included in our work [slides 31-32]. At issue is whether our conversations with students offers the possibility of a radical moment in which we might crack open higher education for a productive purpose beyond neoliberal intent.

Slides 33-44 demonstrate how much work needs to be done here in engaging students with each other in the face of overtly economically-driven imperatives. These quotes from students highlight the alienating impact of money and debt on social relations, and how the cultural separation of individuals and groups is enhanced through our current focus on HE as economic engine, fuelled by debt and privatisation. This separation and alienation encourages marginalisation and views of the other. It enables the aggressive marketing of a specific way of life that is driven by capitalist work.

Disruption

The next section focuses upon HE’s place in a world that faces significant disruption. These disruptions are prefigured around four themes.

  1. Control and management of flows of ‘economic migrants’/asylum-seekers: here is a view of international students as threat, as the other, unless they are holders of proprietary knowledge who become like us. This enables the dominant neoliberal position to elide the threat of domination by alien cultures with attacks on the wastefulness of the public sector and its assets, and to aggressively argue for privatisation [slides 46-50].
  2. Globalising privilege: as mobile students represent, to some extent, a ‘privileged’ selection of humans, there is a risk that ‘student switchers’ enable developed countries to accumulate human capital, and extend its hegemonic position through the ownership of proprietary knowledge workers [commonly referred to as a brain/skills drain] [slide 51].
  3. HE and post-colonialism/neoliberalism: whilst there is a flow of networks and connections between nodes in the West, and to an extent between the East and the West, there is emerging power within those on the boundaries that is challenging and radically threatening to established norms. The economic rise of the BRICS offers a central geographical space into which this clash may be escalated [slides 52-54].
  4. Against nature: climate change, peak oil, energy costs, the loss of biodiversity each threaten business-as-usual within capitalist social relations. Internationalisation threatens to take more people from countries with low ecological footprints and export them to those with high footprints, or to transfer activities in the opposite direction. And it is simply not good enough to claim that technological efficiencies will save the day, because a rise in global population and affluence will ensure that this is not possible. Deeper solutions are needed [slides 54-60].

As a result we might need to work in a more focused way at a range of scales, including within HE. We might need to revisit radically our curriculum and activities. We might need to think about limits. We might need to fight views of business-as-usual predicated upon students-in-debt as consumers-of-education. We might need to stand against technological and economic determinism and provide radical alternatives. And when we are told that capital in all its forms [financial, human, social, cultural] will save us because we will be more intelligent/flexible/adaptable, we need to ruthlessly critique the alienation, the imposition of hegemony, and the immiseration of life and labour enforced by capital in its self-valorisation and in its re-production of those social relations that imprison [slide 61].

The Shock Doctrine and HE: the place of internationalisation

Within UK HE, the Browne Report and the Coalition Government’s subsequent response has turned the global economic crisis into a means to quicken the privatisation of the state, and to attempt the strangulation of possibilities to energise transformative, co-operative relations. This places HE in the vanguard of the Shock Doctrine, designed “to achieve control by imposing economic shock therapy”. It rests upon, for example…

  1. The relentless law of competition and coercion [the rush to internationalise].
  2. The impact of crisis to justify a tightening and a quickening of the dominant ideology [student-as-consumer; HE-as-commodity].
  3. The transfer of state/public assets to the private sector under the belief that it will produce a more efficient [smaller, less regulatory] government and improve economic outputs.
  4. Lock-down of state subsidies for “inefficient” work [Band C and D funded subjects].
  5. The privatisation of state enterprises in the name of consumer choice, economic efficiency or sustainability [encouraging the privatisation of HE].
  6. A refusal to run deficits [pejorative cuts to state services].
  7. Extending the financialisation of capital and the growth of consumer debt [increased fees].
  8. Controlled, economically-driven, anti-humanist ideology.

And so, internationalisation might be read as an attempt to enforce the shock doctrine as part of a response to economic crisis. It might be read as an attempt to increase the market for western neoliberal values, delivered in-part through higher education. At issue then is how shared, international values/stories might enable oppositional, alternative, meaningful social transformation to be realised.

In this, we might ask [slides 63-66]:

  • Is HE resilient in the face of disruption? Or is it disoriented in the face of shock?
  • Do our approaches to internationalisation and the place of students in HE limit re-invention?
  • How does the intimacy of commonality help us? Which co-operative projects might offer possibilities?
  • So what might this mean for student voices in HE? Can the voices of international students help HE become more resilient?

Students-as-producers of resilient HE?

Resilience is about communities and societies working to adapt to disruption. It is not about business-as-usual. It is not about mitigation. It is about engagement, education, empowerment and encouragement. It is about co-operation and not competition. And so the University might become a space for international engagement with the production of a radical, active, non-hegemonic set of experiences. The totality of our contextual experience might be analysed from a range of perspectives, in order to develop new identities and social relations [slides 67-69].

And so students and academics might, irrespective of culture, work as co-producers of a mass intellect in commons. Collaborative social relations might enable us to re-envisage the University as a revolutionary space, where knowledge is constructed not for consumption and privatization and commodification for the economy, but instead for global knowing and reimagining, and solutions to global disruptions that are not financialised. Within this approach, civil, experiential action is critical, as is critique. The emergence of activities underpinned by co-governance and co-production, focused upon praxis, are central to this approach, and in answering the question: “In the face of disruption what is HE for?” [slides 70-73].

By engaging with education as social re-production, and taking on-board the homogenous, shared elements of out life-world, we might ask:

  1. Are there other ways of producing knowing? What authority does HE/do universities have? How relevant are fixed institutions/programmes in a disrupted world?
  2. How do internationalised student voices help to adapt to disruption? In a knowing world, rather than a knowledge economy, what does curriculum innovation mean?
  3. Does a pedagogy of production need to start with the principle that we need to consume less of everything? What does this mean for ownership of the institution at scale [local, regional, global]?

A focus on business-as-usual is no help in a world that faces significant disruption. We need to begin with our students and ask them “How can internationalised student voices help in the struggle to re-invent the world?” For it is through their revelation of the world that alternatives may be produced.


Reimagining the university


Posted by hallymk1

*Originally posted at Learning Exchanges on 29 November 2010

I spent a wonderful day with students at the Really Open University programme of events last Friday, in occupation of the Michael Sadler lecture theatre at the University of Leeds. The day revealed the deeply thoughtful and critical nature of the autonomous, inclusive student movements that are emerging in the face of the Coalition’s cuts agenda. The meaningful and productive work of occupation is demonstrating how students are re-defining and re-producing their social roles.

The students in Leeds raised big questions for higher education.

  1. Can we re-imagine a more transformative university space, which values making, knowing and being over simply consuming?
  2. For whom is the university? For businesses and managers, for co-operators, or forsociety at large?
  3. How can the space and the meaning of the university be liberated?

The students organised an amazing symposium of activities, involving discussion of:

  • the attempts at autonomous educational experiences of Italian students after the earthquake in 2008, in the face of institutionalised, state and mafia controls. A key message was that these students believed in and fought for “a fairer, non-commodified education”;
  • the experiences in occupation of Reclaim The Streets, Sussex University students, and students in Switzerland, with a focus on disrupting and liberating spaces, in order that they do not replicate, reinforce or recreate power relationships;
  • alternative views of the social forms of the University, through proposed social science centres and the University of Utopia.

In the discussions the use of space was central. This was reinforced by the fact that when I walked into the main lecture theatre I was hit by its customisation by its occupiers as a living and lived-in place that made sense to them. It combined education with shelter, and with food, and with belonging. It reminded me of the ways in which guests at Birmingham Christmas Shelter fight to assert themselves and to colonise their space in that shelter. In fact, the power of the experience had me questioning whether education is both occupation and shelter; or whether in some form education acts as occupation shelter, in order for students and academics to build spaces to transform the world.

The focus on spaces for transformation has been shown in the levels of solidarity from across the globe within and between student movements, which are increasingly being revealed as attempts at non-hierarchical, co-operative organisation. In developing this type of approach, the University for Strategic Optimism argues for “A university based on the principle of free and open education, a return of politics to the public, and the politicisation of public space”. In this, social media use is highlighting the power of solidarity in autonomous movements. This is being realised through, for example, the proliferation of WordPress blogs on the open web managed by student groups; though examples of sharing and discussing actions using SKYPE; through the use of Twitter/Facebook to draw more interested parties in to discuss actual action; the use of multimedia to share lived and living experiences in the world; and through dance-offs. Part of the beauty of these examples is their interconnectedness and their lack of a formal, social media strategy or of institutionalisation. That these on-line spaces are being colonised, de-marketised, and re-claimed, offers us hope beyond the issue of education cuts, for wider opposition to the increasing enclosure and privatisation of the web.

This reclamation, whilst negating claiming ownership or property rights, highlights the drive towards personal and co-operative autonomy in a living and commonly-owned space. The students who were arguing for transformation were engaging with what Marx called “the real movement which abolishes the present state of things”. This highlights an anti-institutionalised, anti-controlling description of the social forms of higher education, where barriers, separation, differences and transitions all need to be critiqued. So these occupations-as-education force us to examine the contexts in which roles like academics, managers, administrators and students are created, and the powers that they represent/realise/reproduce. This non-hierarchical, co-operative approach to social relationships makes monitoring and controlling the use of social media uncomfortable, and has ramifications for those dealing in institutionalised educational technology.

In this crisis, the critical social theory that underpins student-as-producer or which defines a pedagogy of excess may become central. These ideas define a movement beyond the present state of things. They do not replicate a curriculum-as-consumption, or a curriculum-for-business-as-usual. They view the curriculum critically through the lens of political economy and through our relationships in, and technologies for, the processes of producing the curriculum. The relationships between students and academics, entwined in praxis, and developing and defining an active, socio-historical curriculum are central to meaningful transformation. In the current crisis, students are defining radical moments through which we might re-imagine the university.