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
Semi-live blogging from the Jisc Digital Leadership project Workshop (Twitter #JiscDigLead. in Bristol at the Hotel Mercure, 22-23 October 2015.
Lawrie Phipps opened the day mentioning the “dynamic online offer” from the Jisc Digital Capability service appearing maybe January time: “Online service moving into beta in the new year,” says Lawrie. I wonder if Jisc’s digital capability model
might assist in evaluations. And, I became exercised over a conflation of competitive comparison with evaluation. Just because s/he does it…
Clearly we want to Improve outcomes for learners and are trying to get our heads around the idea of adding value. Asking ourselves, what is learning gain? It is suggested there is an HE skills gap and that this goes top down. We are asked: Are you capable enough for the role you are undertaking? Who knows! I get a sense that Richard Francis and I, for Brookes are doing as well as many might hope. I suggest that there needs to be IT proficiency in the environs. You, the individual also needs to have to have some. What you don’t have others need. It is not only an individual good, it is a shared social good: education as well as the institution-digital. that is: the epistemic project rolls on.
Moving on: Dave White asks why engage with technology? Is technology axiomatic? Is the digital being prefixed to everything? Why do we have a VLE? Can we reframe the discourse? What is the actual value? Dave is working with Donna Lanclos, who works at UNC Charlotte, NC, USA. Anthropologist studying the practices of “the academic” in order to inform “the library”.
People are invited to question “George style”. Fame at last? Modelling practice? Or just annoying?
Dave and Donna show different pictures drawn by school kids asked to draw the Internet and my home in it (the internet mapping project). Dave will want us to map our place on the visitor-resident continuum/a. He suggests, in response to questions that there are more than one dimension. Will we get near Hilbert space? Some of life plays out online. Other people are there. Social media, discussions all leave traces. Dave and Donna want to reassure us that modes of being online do not overdetermine our behaviours or experiences of the phenomenon of being online. We are asked to Google each other.
Dave raises the weak anthropic principle and the strong self-selecting assumption but doesn’t notice. Higher education so readily does the subject-object split to which is added an environment and within that (even going back to Lucretius) the waveform or quanta: movement and change. If the reference class is all people who might be invited and supported to attend this meeting then (as Wikipedia reports Brandon Carter says): “Although our situation is not necessarily central, it is inevitably privileged to some extent.”
And we dive into a Boston Consulting matrix style 2D representation of digital leadership.
- x axis= Visitor-Resident
- and y axis is Personal-Institutional.
In some quarters we “decompartementalise”. Richard Francis asks whether
- Visitor = Consumer
- Resident = Producer.
This seems plausable equivalence. I wonder how many more axes are possible and if two-d is really useful. They acknowledge the incompleteness of any model.
We are asked to map an “observer moment” of our life in the digital.
Here is mine.
It is later presented by Dave and Lawrie among four or five others and comment invited from each of the mappers. It is messy. In one construction, the embodied world envelopes a digital space. But this gives the impression of focusing on “the digital”. We might use two axes to make a small spider diagram: or a dream catcher for the internet maybe? In respect of my map, I noticed the four foci on public writing. I acknowledged visitor status in much other multimedia. I observed how my use of email, Twitter, Facebook and a VLE worked: how it was all generally squashed down to the right: institutional resident. How metaphorical is the location and name of that quadrant?
Next James Clay is took us onto personal effectiveness: our effectiveness at using digitech, and how we build our capacity with technologies. We are asked: “You on your own, define the term: digital university.” I suggest teaching is the core project of the digital university. It seems to me that the digital still has the power to force questioning.
the digital university is immersed in the capacities and contexts of its world using and misusing as well as rejecting “the digital”. In particular the digital university is not slave to an external “digitality” but shapes and enables the shaping of the wider institution-digital. The institution-digital is a “moment” in the emergence of tools, practices and places within which the epistemological project takes place, transforming and also resisting the transformation of society.
A university that constantly evolves to
We then do PESTLE analysis (badly-can it be done well? The categories are so broad) on our digital university.
… sort of.
Our table asks “Why are we doing this?” several times. Someone suggests: “marketing”. Of what? By whom? For whom? I might conflate legal with social, otherwise we more or less agree that leadership is all about:
- the political/economic/technical and environmental (society and culture)
- the personal (individual experience of society and culture)
I return to the question of embodiment around the breakfast/coffee/lunch/tea breaks. The problem of embodiment is seldom mentioned in higher education gatherings. The presumption of an embodied self-aware narrator is strangely persistent.
This morning I am anticipating sessions on social media, cybersecurity risk, persuasive narratives and more mapping before we conclude with building a digital vision and strategy. This will be an opportunity to sanity-check Brookes’ new TEL Framework.
I am in the stoirytelling workshop on creating persuasive narratives.
Keep it lean and focussed. Is the story always an elevator pitch?
Link to strategic policy working document
I wandered off into Medium and pen and book.
The narrative continues here.
Usurpation might better be seen as the condition of the university than as a problem for any particular aspect of that complex phenomenon: higher education today.
Taking Subramaniam, Perrucci, & Whitlock’s (2014) theoretical framework of social and intellectual closure we might see usurpation as – in parts and in places – an ameliorating response to both micro and macro-political movements that lead to closure. I suggest that we might take this further into a space which can only be opened and kept open (rejecting closure) by the usurper who by choice lays him/her self open to being ursurped and indeed facilitates the process of ongoing transformation, which is the driving energy of the academy.
In making this argument I draw on Popper’s (1996) positivism, Kuhn’s (1962) understanding of development in disciplines and Bhabha’s (2004) third space theory.
The pattern of usurpation described by Subramaniam, Perrucci, & Whitlock’s (2014) applies to any attempt to enter a power structure – a university is a power structure – by agents desiring that power, whether to address wrongs done to them by that power structure and its relatives, or simply to seize more of whatever is going. When the usurpation is successful the usurper assumes the mantle of the power structure and then defends it against subsequent usurpation.
So we see entryism into disciplines of minoritarian or post-colonial themes: Women’s Studies, for example. We see traditional promotion routes to professorship usurped by teaching pathways (an interesting one Subramian et al spotted, which casts me as usurper!). We see the student experience usurping scholarship.
But as Kuhn should remind us: this is the way it works! The English curriculum which is so exercised by usurpation by Media Studies, itself was an entryist program usurping the Classics. And as Popper should remind us, this is to be celebrated. The problem is not usurpation but closure, which might be seen as resistance to being usurped.
- Bhabha, H. (2004). The Location of Culture. Abingdon: Routledge.
- Kuhn, T. (1962). The Structure of Scientific Revolutions. Chicago: University of Chicago Press.
- Popper, K. (1996). The Myth of the Framework: In defence of Science and Rationality. London: Routledge.
- Subramaniam, M., Perrucci, R., & Whitlock, D. (2014). Intellectual Closure: A Theoretical Framework Linking Knowledge, Power, and the Corporate University. Critical Sociology (Sage Publications, Ltd.), 40(3), 411–430.
Bounced off Steve Wheeler’s post, “Blimy its a blimage” and thought I could be a nay-sayer or a player (more on which somewhere else maybe). The image was of old school desks shot from above.
The challenge — for the Blimage is a challenge — is to write an education-related piece about the image. Two thoughts hit me about this. I’ll go off for a bit on one and then close with the last.
First it strikes me that there is much synthesised nostalgia about school days, despite many people not recalling them with joy. I expect these desks are in an antiques yard waiting to be picked up by parents who will put them in their children’s bedrooms as sweet little learning spaces all their own. I sat at desks like that. In my early school days they even had holes for ink pots, though the ink pots themselves had long gone. The desk was was a safe space in which I could seek to be ignored between the much more challenging negotiations to avoid being hurt in the times when we weren’t sat at the desks. But when I see them in my friends’ kids’ bedrooms I do come all over fuzzy with kawaii. The fact that my children appear to be happy in school and there is not a school-desk in sight slips from my mind. I am not saying that the desks are causal, or even necessarily instrumental in themselves in the emotional abuse that old-school sometimes colluded in but they are symbols of order and authority as well as something more insidious: deception. The liftable lids enabled any amount of clutter and contraband to be swept away. As long as the surface could be tidy and the content hidden or deployed tactically and even surreptitiously all would be fine. The covered desk taught as much about what you could get away with as any other lesson. Carving your name in the desk was a rite of passage even if being caught doing it merited a punishment. Even if our subversiveness was unoriginal: smuggling comic books inside exercise books, even if we never read the comic books in class, I remember the frisson of hiding things in my desk and getting away with it more than most (any?) more substantive or intended lessons. I remember the feeling and that is the thing. The feelings that are a deep part of me were inculcated at desks like that and I am afraid I do not remember many feelings of joy from my school days. I am sure I learned other things but even to this day the struggle between authentic learning and just getting away with it occupies me more than I would like.
The second thing those desks reminded me of was this:
The dark, hardwood stain, the association with a disordered and anachronistic, rectilinear formality in learning and in their own way authority reminded me of the often repeated iconic image of punts lined up on the streams that flow past the two oldest universities in the UK. I saw a thread through the desks to Oxbridge. But again it is not the substance of learning that was drawn to my mind but something other: something about context, deception and subversion, something about the importance of a superficial order even if all was disordered beneath the surface; something about mastering that surface at all cost and if something deeper drifted by so be it.
Semi-live blogging from the Oxford Brookes University School of Education Research Conference at Harcourt Hill, Glasgow Room, Friday 26 June 2015.
Mandy Winter: Pupils conceptions and practices of composing.
Mandy Winter launches the proceedings: the Clangers travel in a boat powered by music. She reports on 3 Studies
- Revisioning compositional pedagogy for adolescents
- use co-creative partnerships as methodology for professional development
- develop deeper cultural engagement
- Young Adults reflecting on music education: cultural disjuncts (why are we in school?)
- Adolescent learning: Year 9 composing in class: 2 classes smart phone voice composing, recording, observatins and reflections. The head was tolerant of kids with “small powerful computers”. Pedagogy (motivational)
- Teachers interviews discussion results of study 1 and 2 Life beyond formal education deeper cultural engagement
Young adults reflecting on music education. Terminology is problematic when making meaning: composing, composition or making stuff up. Routes into music. Reverse engineering. Importance of control and co-creation. Technology is time (context) dependent.
Adolescents learn social learning skills, achieve success as cultural creators, make meaning through movement and address consequences of interrupted flow: what do you get from the occasional lesson (e.g. 45 min once a fortnight). Winter calls for more extensive music lessons, especially if they are infrequent.
Teachers observe that adult modelling cultural engagement is important. The traditional conservatoire model remains dominant. Performing is more important than composing. Teaching composing is more difficult. Belief that you can’t “teach” composing.
Deb McGregor: Teaching creatively or teaching for creativity
What is creativity? There is a range of views:
- Traditional: Einstein, Newton
- Teachers’ view: novelty but not part of “science”; domain of the humanities, art, literature
- Children: performance, gifted expertise in writing, art or music.
Divergent and convergent thinking; originality; cognitive processing. Generating possibilities is at the heart of creativity. Cites various contemporary writers on creativity: deBono, Facione, Swartz, Sternberg, NACCCE, Robinson, Lipman, Stylianidou (any females?) Ken Robinson suggests we all can be creative, that we can plan for creativity and therefore it can be taught. So what do creative teachers do?
- use imagination, develop material, capture attention
- create dynamic active ethos, experience delight
The objective-subjective split remains a problem. Is there a spectrum of creativity little c to big Middle c?
Features of teaching creativity include make the ordinary fascinating, develop a sense of wonder, see things diferently, use metaphors, connect with experience, use unusual approaches and integrate it
Teaching creatively (TC) and teaching creativity (T4C) are different things.
Mary Wild, connecting home and educational play
drawing on Evangelou and Wild, 2014, “Connecting Home and Educational Play: interventions that support children;s learning”, in Brookes, Blaise and Edwards, 2014, Handbook of Play and Learning in Early Childhood. Sage
Linet Arthur & Ian Summerscales, Troubling Knowledge:
In media res. Are Professional Doctorates a result of midlife crises? Doctoral journeys are redolent of mythic journeys. Background of the student is critical. Identity is distributed in multiple selves and contexts, multiple locations and interactions. We contribute as a part of a web of multiple connections. However the academy trumps the profession in the end. Linet argues that identity formation is necessarily part of the EdD journey. EdD helps some to cope with or mediate the solitary experience of traditional PhD study. I am pleased to see that the journey is not presented as a smooth trajectory. Mythic journey again: marginalisation and return.
David Aldridge: Phenomenological description of student engagement
The phenomenon is that which allows itself to be seen. Not trying to effect an outcome. What happens beyond willing and doing.There is a rich phenomenology of experience. Gadamer recapitulated Dewey. The Phenomenological nod: statement of the bleeding obvious that wasn’t bleeding obvious until it was said. There is a tendency to instrumentalise engagement.
Engagement is transformative and transcendent… can it be? Location is engagement in-between. Links mutual understanding with learning.
George Roberts: Teaching into the third space: inclusive learning, active citizenship
Claire Fenwick Legacy of a MOOC
Wow, what a great account of an ooc in the wild.
Gillian Lake, RCT of language acquisition
Randomised Controlled Trial of an intervention involving planned pretend play and group shared storybook on language acquisition.
There was a significant effect of the intervention, but findings are interesting in some areas.
Carolyn Murphy: Physical Education
Teaches us how to do a cartwheel. Competency, autonomy, relatedness. Reports on PCTHE Learning Set project. Observes that low motivation emerges across disciplines. Uses Self Determination Theory
Semi-live blogging from the Faculty research conference.
Yet more 1000-mile questions.
In general, academics need to learn that not keeping to time is unprofessional and disrespectful of colleagues and audience.
Roger Griffin on Nomic modernity. Cites Bob Dylan, Pink Floyd, as well as old and new academic writers in a compelling whirl of suggestions about the paradoxes of modernity. He suggests that human beings have an excess of consciouness (called reflexivity) which makes us aware of our impending death. Nomos creates a “totalising magic reality”, a world view and serves as a psychic duvet. Given the human condition, the absence of depression is a mystery. Should we have a belief system that celebrates rather than emiserates?. Becker, Berger, Eliade, Jung, Nietzche are his touchstones. Modernity, Griffin argues, is a nexus of forces that undermines nomos. One loses a sense of space: all that is solid melts into air (Marx); modernity is nomocidal (Weber, Bauman) achieving permanent liminality without closure: liquefaction. This leads to a permanent crisis of identity: “liminoidality” changes the quality of time: empty homogeneous time (W Benjamin). Unstable syntheses of different moral codes (hedonism/family/religions). Modernity incubates addictive behaviours (what is the evidence, asks Juliet Henderson?). Addiction deals with time: temporal anesthesia. Beleaguered cultures protect themselves through violence. How does modernity stand outside the nomos? (Martin Groves). Barrie Axford asks, “What is the theory”.
Chris Lloyd, Department of Law (see Critical Legal Thinking), reads a paper “old school): Retort to Norrie: Derrida, Law and the socio political. Distinguishes between politics (la politique) and “the political” (le politie). Asserts that Derrida’s legal theory neglects the material structures that gives rise to a melencholy. Deconstruction simply happens. Criticises Norrie’s critique of Derrida. See Dick and Kofman “Derrida”). The “trace”: the space between the sign and the symbol, gives you everything: the present being of all things, the origin of sense in general. What gives us entities also undoes them. The nature of being is called into question, So someone finally asks what is the pragmatic implication? This has to be a thpousand-mile question.
Gary Browning now moves to Rousseau and Derrida. Rousseau is a critic of modernity. Crisis, conflict and meaning. Modernity is a crisis. Rousseau sets up many dualisims. Most salient to this talk is Nature :: Society. Discourse on the Origins of Inequality. Series of paradoxes: we should be forced to be free. For Derrida there can be no absolute “truth” “out there”. There is a paradox of modern politics. You cannot critique or change from within. Are there multiple modernities? Gary Browning claims a particular reading of modernity in reading Rousseau’s understanding of modernity. Modernity is the sum of ways of thinking about modernity. Derrida takes a hermeneutic reading and then deconstructs this.
But are we not left with a totalising assertion of anti-totalisation which can only produce anomie?
Doerthe Rosenow on the Politics of “crisis speak”: towards a new understanding of radicalism in environmental activism. Emerges from anti GMO activism. Is it all about the politics of catastrophe? Does this position not lead to passivity. Is there a Foucauldian consensus in critiquing the politics of catastrophe. We cannot talk about knowledge outside power. (As an aside I ask, Is a non-interventionist small state necessarily a right-wing position?). She asks us to move to a new understanding of radicalism that avoids either millennialism or co-operation with dominant power. So I ask again, “No? is it not about resistance to co-option and colonialism. Everything is corruptable…? (see Mark Duffield and William Connolly).
Jason Danely, “When crisis is the norm: imagining Japanese eldercare”. We are in an age of mass care-giving to the elderly. What about robotic care givers? Lack of community and identity leading to increased prison population of elderly offenders – not aging lifers.
Carina Bartleet, Drama. “Mythologising violence: a crisis of feminist representation onstage in 21st century”. Based in the work of Sarah Daniels … (writer and script editor on Grange Hill). Talk focuses on Morning Glory (2001) and Dust (2002). In your face theatre from late ’90s early ’00s. Daniels is not an in-your-face writer but shares much with those who are. Morning Glory subverts stereotypes. Draws on myth of Osiris and Isis.
Alex Finnen, Russia’s use of ambiguous and unrestricted warfare. Unambiguous concern with “real” power. This paper challenges – implicitly – Rosenow’s paper and to some extent provides support for Griffin’s and in a different way, Bartleet’s position. Theorising perspectives that invoke power as an abstraction is one thing. Revealing the depth of real power is another.
Susannah Wright, Creating world citizens in British Schools 1919-1939. League of Nations Societies.
Rico Isaacs, Exit, voice, loyality and sanctions in Kazakhstan. interested in authoritarianism and the persistence of authoritarianism. What is the agency of ruling elites and their mechanisms for control; and what are the choices for opposition elites. Hirschman’s model of “exit, voice and loyality”. The choices around concepts of exit and voice act as feedback mechanisms for authoritarian regimes.
Alastair Fitt, Vice Chancellor, on the role of the PVC International (PVCI), Thursday 23 April 2015
These comments and reflections are mine and do not necessarily represent the views of the Vice Chancellor, Oxford Brookes University or any other member of the audience.
The Vice Chancellor’s talk, which opened the Internationalisation Steering Group’s Away Day, was a personal reflection on his time as PVCI at Southampton. A business and marketing-driven corporate mission and an individual researcher-driven research mission were the mainstays of the reflection.
Although framed within “Partnerships”, the PVCI role is highly market-driven and recruitment focused. Many of the observations made were how to be effective at recruiting and marketing while also promoting partnership. Continue reading