It is important to address the key social and cultural theorisations around issues such as freedom, democracy, knowledge and instrumentalism that impact the university and its relationship with and to the arts. This book maps out various ways in which the arts and creative practices are manifest in contemporary university-based adult education work, be it the classroom, in research or in the community. It is divided into three sections that reflect the normative structure or 'three pillars' of the contemporary university: teaching, research and service. The focus is on a programme that stems from the university's mission and commitment to encouraging its graduates to become more engaged citizens, willing to think critically and creatively about issues of global import, social justice and inequality. The Storefront 101 course, a free University of Calgary literature course for 'non-traditional' adult learners, aims to involve students in active dialogic processes of learning and civic and cultural engagement. Using the concept of pop-up galleries, teacher education is discussed. The book contextualises the place and role of the arts in society, adult education, higher education and knowledge creation, and outlines current arts-based theories and methodologies. It provides examples of visual and performing arts practices to critically and creatively see, explore, represent, learn and discover the potential of the human aesthetic dimension in higher education teaching and research. A more holistic and organic approach to lifelong learning is facilitated by a 'knowing-through-doing' approach, which became foregrounded as a defining feature of this project.
speaks of in the above quotation. They also reflect the work shared in this volume
– Lifelong learning, the arts and community cultural engagement in the contemporaryuniversity: international perspectives – by adult educators from North
America, Europe and Africa who, within or through their universities, engage
with aesthetic pedagogical practices that aim to critically and creatively communicate, teach, make meaning, uncover and involve. We do recognise, however,
that these concepts do not necessarily come readily to mind when one thinks of
the arts and the
Anti-racist scholar-activism raises urgent questions about the role of contemporary universities and the academics who work within them. As profound socio-racial crises collide with mass anti-racist mobilisations, this book focuses on the praxes of academics working within, and against, their institutions in pursuit of anti-racist social justice. Amidst a searing critique of the university’s neoliberal and imperial character, Joseph-Salisbury and Connelly situate the university as a contested space, full of contradictions and tensions. Drawing upon original empirical data, the book considers how anti-racist scholar-activists navigate barriers and backlash in order to leverage the opportunities and resources of the university in service to communities of resistance. Showing praxes of anti-racist scholar-activism to be complex, diverse, and multifaceted, and paying particular attention to how scholar-activists grapple with their own complicities in the harms perpetrated and perpetuated by higher education institutions, this book is a call to arms for academics who are, or would like to be, committed to social justice.
Nationalism has reasserted itself today as the political force of our times, remaking European politics wherever one looks. Britain is no exception, and in the midst of Brexit, it has even become a vanguard of nationalism's confident return to the mainstream. Brexit, in the course of generating a historically unique standard of sociopolitical uncertainty and constitutional intrigue, tore apart the two-party compact that had defined the parameters of political contestation for much of twentieth-century Britain. This book offers a wide-ranging picture of the different theoretical accounts relevant to addressing nationalism. It briefly repudiates the increasingly common attempts to read contemporary politics through the lens of populism. The book explores the assertion of 'muscular liberalism' and civic nationalism. It examines more traditional, conservative appeals to racialised notions of blood, territory, purity and tradition as a means of reclaiming the nation. The book also examines how neoliberalism, through its recourse to discourses of meritocracy, entrepreneurial self and individual will, alongside its exaltation of a 'points-system' approach to the ills of immigration, engineers its own unique rendition of the nationalist crisis. There are a number of important themes through which the process of liberal nationalism can be documented - what Arun Kundnani captured, simply and concisely, as the entrenchment of 'values racism'. These include the 'faux-feminist' demonisation of Muslims.
tensions and leaves you, the reader,
with questions around teaching, learning, research, knowledge and community
cultural engagement in the contemporaryuniversity to explore. Our discussion
is not intended to be an exhaustive summary – and we ourselves do not always
have the answers to our own questions – but rather to provide a sketchmap of
query, reflection and meaning-making that interacts with the contributors’ ideas
and endeavours, as well as with past and contemporary aesthetic, adult education,
lifelong learning and higher education discourses.
of which we, as academics, are affiliates. Given the importance of such resources in determining the successes or failures of social movements,
opportunities for anti-racist scholar-activism lie in this stark contrast. Our access to resources within our institutions and the wider academy, and our orientation towards communities of resistance and anti-racism, make it incumbent upon us to redirect resources out of the university and into communities
identify, and perhaps some scholar-activists will want to discuss, adapt, or correct the principles we have offered here. Like all books, this work is inevitably incomplete: as are we, as anti-racist scholar-activists. We hope, however, that by drawing upon the wisdom of our participants, and that of the co-conspirators and comrades that we work and organise with, this manifesto – and the book more broadly – offers a springboard from which we can better think about the role and duties of academics in the contemporaryuniversity. We hope that it can serve as a catalyst to
Anti-racist scholar-activism and the neoliberal-imperial-institutionally-racist university
Remi Joseph-Salisbury and Laura Connelly
, challenges, and – what we conceive of as – forms of backlash upon those engaged in anti-racist scholar-activism. Our contention is that despite the hegemony of these forces, there remain pockets of contradiction and possibility within the contemporaryuniversity. Applying the little-known concept of constructive complicity to the neoliberal-imperial-institutionally-racist university context, we show how those engaged in scholar-activism seek to exploit these pockets of possibility to (partially) mitigate, offset, and utilise the complicities that arise from affiliating
-activism is fundamentally shaped by a commitment to communities of resistance .
The in service orientation is a counter-hegemonic one, often bristling against the neoliberal technologies of the contemporaryuniversity – technologies that see academics come under pressure to orientate their work to performance metrics like the UK Research Excellence Framework (REF). As we intimated in the Introduction, whilst at first glance non-academic Impact under the REF could be seen to overlap with and even encourage or enable
’s humanities faculties are being pushed to become
primarily teaching institutions removed from the research-heavy science
academies or centres, it is a vision, albeit with very different motivations, that
is not without historical precedent.
Stefan Collini has questioned the relevance of Newman’s model of the
university for the contemporaryuniversity. In What Are Universities For?, he
argues that Newman’s The Idea of a University was ‘addressed to a very
specific and now largely forgotten question about establishing a Catholic university in Dublin’ (2012:40). One might