Money is power. More particularly, money is patriarchal power. Now here is the rub. If you use the powerful’s form of power to overthrow the current power, you simply replicate power as it is. You do not transform it. OK, it is a little more complicated, but that is about it. If you use hierarchised authoritarian structures to overthrow an authoritarian hierarchy, you end up with an authoritarian hierarchy. The Czar => Lenin => Stalin => Putin is the classic example given. If money and banking are used to overthrow money and banking… You get my point. “Progressives” believe incremental change can be speeded up and that systemic benefits can be progressively more evenly shared, thereby, progressively reducing noxious aspects of the present. I suggest male-female iniquities are due to more than pay differentials and while closing pay gaps is necessary, I suspect that male-female iniquity will persist unless other things also change. Or perhaps the pay gap needs to be levelled down with the differentials redistributed by some transparent, democratic mechanism to all those currently dispossessed by the current power..
I am doing, in a way, what I have always wanted to do: teaching in a university, running an academic conference, editing a journal, supervising dissertations, some consultancy. And now I seem to have found the time and space to develop the two items that have been hardest for me to achieve and for which I have taken or given myself knocks: psychic and physical: the MA Education (Higher Education) and the Higher Education Journal of Learning and Teaching. (HEJLT)
Every student published? Original MA work? At the cutting edge of policy and provision.
The task, for me, the lots to-do is to transform theory to practice. That is, education development aims not just to bring about correct understanding but to create social and political conditions (that is, community) more conducive to human flourishing than the present ones.
I became a Football Coach last winter and now help run a childrens’ football club (Donnington FC). My head coach has a to do list to keep Alexander the Great busy. I feel kind of the same at work. So many good ideas! Not all mine, I hasten to add!
Big on the to-do list is bringing a number of blogs back to life, not least my own! In teaching you do have to walk the chalk not just talk the talk. It can get dressed up as authenticity and typologised away into abstraction but that only lasts so long: froth. I was going to say like froth on a cappuccino but the cappuccinos from the machines today seem to have industrial strength froth that way outlasts the coffee. You get my point?
I say “social media” but I am far from the biggest of the big-time edtech bloggers. Not even close! Am I having my “those who can’t…” moment? I say “social” media but I do not do social media? So many film references, so little time: “here’s Jack,” “he’s back,””unforgiven.”
Look at my own typology. Experience? Well ok, or at least a few years under the belt. Dialogue? I have become better over the years at giving voice to others. Reflection? Yes but in my world, too private. This goes to a correction needed. Participation? There is a gap for me, which I will get to. Community? don’t get me started. It is all what matters and strikes me is incompatible with most hierarchies – but significantly: not all hierarchies. Outcomes? They matter. Whether or not specified or unintended what happens as a result of setting yourself up to do something is consequential. And, finally Activity. You actually have to do stuff. Like write. In blogs. And make pictures about it, which could mean lines in the sand, or yellow dandelions on green grass setting up positions for a transition moment: a change of possession. And in that moment, team, there is lot’s to do.
The participation gap? I said I’d come back to that. There is a gap, I suggest, for everyone in education. There is something called the “real world”. Where “real people” feed children, or not. Where absolutely all some people have is the child in their arms and a half a bottle of water.
Like I said, the task, for me, the lots to-do is to transform theory to practice. Education development aims not just to bring about correct understanding but to create social and political conditions (that is, community) more conducive to human flourishing than the present ones.
Structurally, politically, philosophically and commercially there is more change in higher education in the UK today than there has been since the Polytechnics had their magic wand waved in 1992
The OfS’s foundation is more than a simple re-branding exercise. The shift from a ‘funding council’ to a ‘regulator’, a body found in many public and private sectors from energy, telecoms, to financial services and beyond, is a fundamental change in philosophy. (WonkHE, Monday briefing, 3 April 2017)
In a leap across several nations and several arguments, I expect England, along with Scotland (already) and Wales (very soon) will have a common, but possibly chaotic regulatory and funding framework for post-compulsory (“tertiary”) education including a plethora of new providers (many private) and new awards including Degree Apprenticeships. But difference, hierarchy and competition will persist and be generated within and between institutions, nations and firms (or syndicates or enterprises).
It appears that rules of “firms” more so than rules of “markets” or “businesses” apply. An altogether more Machiavellian future of privateers on the edge of empires beckons.
Grant (2014) asks in the title to her book about digital badges, “What Counts as Learning?” This succinctly expresses the question of higher education and explains the continuing interest in badges, and in learning technologies in general. The fact this is less explored, gives me an opportunity to explore both learning technology and epistemology.
I have developed a new MA Education course module, “Philosophy and policy of higher education”. In this 20 credit level 7 module the question: “What counts as learning?” will be explored. That is the seductive game higher education plays: a chance at determining or being among the determiners of meaning – what counts as learning – for a generation or so. To extend the “play” metaphor to a stage on which higher education acts, higher education as an institution and its practitioners as individuals seek to occupy the limen, the space on the edge between consensual suspension of belief in order to “live the dream”, and the world as it is, explained. More critically for those in the game it poses the question about one’s own underpinnings, one own “will to power”, or academic identity or even life.
Badges are something like brand propositions and to some extent depend on other similar propositions. Like many brand propositions their link to truth is explicitly unattested. The badge can only serve as a conversation starter. Like travel badges on a backpack seen on an overnight Eurail while sleeping in the vestibule: “So when did you go to Sweden?” Most universities have a t-shirt and sports kit with a name and often a crest or logo. Some might serve the question: “Were you at Malmo?” To which an answer might be “No, it is a good hoodie.” But could also be, “Yes, for ice-hockey in 2009.”
Possibly the internet will work like the cold vestibule of a Eurail under an ex army coat, and when we see badges on a site we may start that interesting conversation that leads to happily ever after: life, love, career, changing the world? Or same as it ever was. That conversation about changing the world? Because as it is now, the foundations of meaning sometimes appear both unsound and cruel, not just one or the other.
Grant, Sheryl. 2014. What Counts as Learning: Open Badges for New Opportunities. Kindle. Irvine, CA: Digital Media and Learning Research Hub. http://dmlhub.net/publications/what-counts-learning/.
I recently read Joanna Williams’ piece in the Conversation, “Safe space hand wringers are attacking academic freedom – we must fight back“. I have also been party to both academic and dinner-table conversations that addressed freedom of speech and cultural representation, currently exemplified by the Rhodes Must Fall in Oxford (RMFO) debate. A number of themes merge into a wider discourse of freedom: freedom of speech, academic freedom, cultural representation, the infantilisation of students, protection from hate speech and similar. Continue reading
Transcendence – transgression – is the modality of human being in the world… The urge to transcend is the most stubbornly present … attribute of human existence (Bauman 2002, 222-23).
Last August I discussed a symposium to be held at the Australian Philosophy of Education Society with David Aldridge. That never happened but this note is what I was thinking of at the time.
Is transcendence as transgression a usurpation? We expect it is and is and is to be celebrated.
Beginning a critical exploration of “enhancement”.
The “enhancement debate” clearly (to me) must be addressed within the scope of technology enhanced learning (TEL) debates. TEL is largely seen as an instrumental means of making the individual person (human being) more effective and efficient in the information economy, maybe more compliant to employability and managerial norms as well as possibly resistant to collectivist and democratic or redistributive urges. TEL discussions often focus on the capacity of the technology to enhance, and the person to be enhanced largely through an individual’s own capacity to use or even master learning technology. The person is often understood as a decontextualised individual, with inadequacies to be remediated or skill levels to be increased largely through their own efforts, assisted by appropriate training and development programmes largely focused on using tools.
However set against this fairly common conception of the person and their relations to learning technology are various streams of more critical engagement (as set out by Van Den Eede 2015) from the transhumanism of Bostrom to the democratic humanism of Feenberg. Bostrom (2009) provides a definition of enhancement:
An intervention that improves the functioning of some subsystem of an organism beyond its reference state; or that creates an entirely new functioning or subsystem that the organism previously lacked. (89)
… which if the capacity to use certain tools or technologies is a “subsystem” and a human being is “an organism” and a “reference state” is a certain level of competence, then, I suggest this encapsulates “enhancement” sufficiently to both include TEL and to be included in discussions of TEL However, considering the individual “organism” or person as the object of the enhancement is only part of the landscape. Seeing TEL as an individual concern and an individual remedial (enhancement) challenge is simplistic and potentially problematic both for the individual and for groups (institutions, communities, etc).. As Feenberg (2009) suggests
… community is the primary scene of human communication and personal development. It is in this context that people judge the world around them and discuss their judgments with others. Any technology that offers new possibilities for the formation of community is thus democratically significant. (81)
Van Den Eede (2015) suggests that:
we must learn to see ourselves as hybrid blends of flesh, mind, materials, machines, information, values, institutions, relations, and processes. (152)
Bostrom, Nick. 2009. ‘Dignity and Enhancement’. Contemporary Readings in Law & Social Justice 1 (2): 84–115.
Feenberg, Andrew. 2009. ‘Critical Theory of Communication Technology: Introduction to the Special Section.’ Information Society 25 (2): 77–83.
Van Den Eede, Yoni. 2015. ‘Where Is the Human? Beyond the Enhancement Debate.’ Science, Technology & Human Values 40 (1): 149–62.
I asked Richard Murphy a question on Twitter after reading his post, “It’s not just a new politics we need: we need a new economics too.”
“And a new education?”
He replied “Almost certainly”.
@georgeroberts Almost certainly
— Richard Murphy (@RichardJMurphy) October 7, 2015
This “new education” has to lie in what Murphy calls “collective” or shared narratives: “… where the individual seeks to achieve their purpose within the constraints that the planet now so very obviously imposes upon us… because achieving purpose is about substituting meaning for material consumption.” Narratives make meaning. Narrative must replace material consumption. As Max Tegmark (2014: 256) puts it, “… nature contains many types of entities that are almost begging to be named.”
I am leaning on Murphy and Tegmark here because both come from disciplines that value mathematical descriptions of the world above what Tegmark calls “baggage” or words. And both reveal the uncertainty at the base of measure, or to put it another way, they explore the measure problem. How you define constraints, if there are any?
And that I suggest is as ever: new or old education is about making meaning. Making meaning gets us very quickly into measures: pictures, categories, ranges, constraints; about how many lions are there over there? Meaning without baggage? Or is it all always baggage? Pragmatically, at what point do our useful approximations break down into mere baggage?
I spent much of Thursday and Friday last week immersed in dimensions of digital leadership in higher education, represented diagramatically. I started writing about this here. The base for this diagrammatic thinking was the range between “Visitor” and “Resident” in or to or in respect of/with reference to the digital. This model was constructed by Dave While and Alison leCornu several years ago in response to the “Native/Immigrant” model proposed by Presnky. There are other typologies, such as the “voyeur/flaneur” of dana boyd (2011) but the Jisc Co-designers find the visitor-resident one productive and useful.
To get the workshop talking and thinking together, the workshop facilitators laid another axis at 90 degrees to the visitor-resident x-axis. They labelled the upper end of the range “Personal” and the lower end “Institutional”. And this was the end of my messy thinking in my last post.
The next day we started again with a slightly rephrased map, where the top element was changed: “Individual” replaced “Personal” and rather than our own “digital capability” we were asked to map our institution’s.
It immediately struck my colleague, Richard Francis, that a small circle in the centre might represent the “disengaged learner” and that more “pressure” outward along any axis could be construed as a transformation of some sort.
I then observed that just maybe there were limits outward in some directions. It struck me that a person who was increasingly a visitor to one’s own individuality might lack self awareness (top left. And, in the same way travel too far lower right and a person might be in danger of becomming fully institutionalised.
Both these outer areas might break the “Identity and Wellbeing” circle suggested by the Jisc’s model of Digital Capability
The last move in this opening development was to observe that the boundaries were at least elastic: that pressures towards self awareness might press inward while counterveiling pressures might push outward. And that these spaces might be characterised in various ways. Richard Francis proposed that being a visitor to one’s self from time to time might be construed as reflection rather than a tendency towards solipciism.
At this point in the morning the facilitators asked us to consider “openness” and “authenticity”. Richard Francis asked if perhaps the visitor-resident continuum might be relabelled “consumer-producer”? It struck me that an urge towards production and self-actualising transformation seemed to produce something like a wave or flow of force through the model, rupturing the membranes inward from the left to outward on the right. We realised that there was a relatively narrow band on either side of each of the main axes. We called the horozontal band the “Mean of engagement”: more or less individual and more or less institutional. We called the vertical band the “Mode of action”: more or less visitor and more or less resident. We also noticed an impact axis punching in another dimensionfrom lower left towards upper right. It appeard that the far left might be characterised by a lack of authenticity:. As one approached outer limits various pejorative warnings began to attach themselves to the image: at the outer and upper left solipcism and maybe hyper-capitalism dwelt, while at the upper right fully resident in individualism lurked the bully and the narcissist, with no self-control. There was a sweet spot for us upward and rightward from the centre where we put terms like open engagement, community, access and authority, while authoritarian by way of contrast fell out somewhere lower right.
We began to see institutional functions appear: assessment and the VLE seemed to occupy a backwater and the digital impact criteria of attention and presence firmly resided within the mean of engagement.
So all this was very satisfying as a means of understanding our world, but now the challenge is to turn it into action.
danah boyd. (2011). “Dear Voyeur, Meet Flâneur… Sincerely, Social Media.” Surveillance and Society 8(4), 505-507