Managing multiple embodiments in the life drawing class
There has been growing interest in the role of sketching, drawing and other forms of artistic and/or creative practice as a research method within (and beyond) the social sciences (see also Heath and Chapman, this collection). As a geographer (and a lapsed art historian) my interest lies in how artistic, craft-based and creative practices can be used to investigate, express and (re)construct spatial experience and understanding (see, among others, Bain, 2004 ; Banfield, 2016 ; Hawkins, 2011, 2012 ). Such practices are often seen as
only because of the technologically aided devices of control and forms of scripted Taylorism aimed at directing, measuring, quantifying and standardising workers’ linguistic interventions. I theorise that the call centre labour process is a regime of disciplined agency, in which the maintenance of the tension between quantitative and qualitative work-output targets enables the incorporation within the valorisation process of operators’ moral, relational and socially embedded agentive linguistic capacities of creative improvisation, decision-making, problem
instances where this was not the case. Moreover, there may have been
instances of pupils who attended schools in interface areas but did not
live in the immediate interface area.
While questionnaires are often
avoided in research with young people, more interactive and creative
methods being favoured, this study found the questionnaire to be a
that would provide an environment for my daily activities of work and life.
We seldom stop to appreciate the tradesmen and the long traditions they
the recovery of tradition
re-enact, without which we could continue to be cave dwellers. Nor do we
tend to pay much attention to the broader processes of creative destruction
continuously at play around us. With the advent of the automobile, the
demand for the skills of the farrier declined, and the trade became almost
invisible except in old family photographs such as one I have of my
first three months I felt completely alienated … Because some people did look down on me. Some people would talk to me like I was stupid in the beginning. And I’ve never been stupid. I just didn’t have the articulation or the language, the tools to say what I was thinking.
When we interviewed Meg she was working in a major arts institution as a creative producer, where she primarily focused on new work. In her mid-twenties, a working-class origin mixed-race woman from a single-parent family, she told us about how she had struggled in her first job in theatre
For over four decades, events in Palestine-Israel have provoked raging conflicts between members of British universities, giving rise to controversies around free speech, ‘extremism’, antisemitism and Islamophobia within higher education, which have been widely reported in the media and subject to repeated interventions by politicians. But why is this conflict so significant for student activists living at such a geographical distance from the region itself? And what role do emotive, polarised communications around Palestine-Israel play in the life of British academic institutions committed to the ideal of free expression? This book invites students, academics and members of the public who feel concerned with this issue to explore the sources of these visceral encounters on campus. Drawing on original ethnographic research with conflicting groups of activists, it explores what is at stake for students who are drawn into struggles around Palestine-Israel within changing university spaces facing pressures associated with neoliberalism and the ‘War on Terror’. It begins from this case study to argue that, in an increasingly globalised world that is shaped by entangled histories of the Nazi Holocaust and colonial violence, members of universities must develop creative and ethical ways of approaching questions of justice. Tragic Encounters and Ordinary Ethics curates an ethnographic imagination in response to the political tensions arising out of the continuing violence in Palestine-Israel. It invites students and academics to attend to lived experiences within our own university institutions in order to cultivate ethical forms of communication in response to conflicts of justice.
dominance of those from middle-class origins.
In Lisa’s story there is a sense that the past was a more equal time, when people from working-class origins had more opportunities. There was access to education, access to work and professional progress, and access to culture.
The narratives exemplified by Lisa suggested there was a strength and critical mass in working-class origin creative workers that is not present today. This idea is very common in public discourse, for example in comments by several high-profile working-class origin actors, such as Julie Walters
a clear tension between her work and her future family life.
In this chapter we are going to highlight a key moment when women seem to be dropping out of cultural occupations. We saw in Chapter 3 that across creative occupations there are gender imbalances. Film and television have a striking absence of women; museums and galleries have fewer men. There are numerous reasons for these differences. In this chapter we’re going to look at the impact of having children.
It is important to stress that the academic literature not only focused on motherhood, but has
In his famous double-essay The Protestant Ethic and the Spirit of Capitalism (1904-05) Max Weber translated a generally felt discontent with modern capitalist civilization into a theme for the (then still emergent) discipline of sociology. Like many of his contemporaries, Weber both affirmed and critiqued modern liberal, capitalist society, celebrating capitalism’s dynamism and creative energy (propelling Western civilization to its well-deserved world-dominating position) while deploring its tendency to become an ‘iron casing’ through which it fetters and destroys itself. Weber felt promoting what he perceived as the original, Puritan capitalist spirit against corrupt ‘utilitarian’, hedonistic capitalism might help slowing down, or even reversing, the decay of Western civilization.
. Pop-up shops began opening
in unexpected places; pop-up restaurants and bars offered new experiences in
unusual locations; and art galleries inhabited disused shops. These ‘pop-ups’
seemed fresh and exciting, and were portrayed by the media as creative ‘go now or
miss it’ opportunities. They brought zeitgeist, something ‘in the air’. Many pop-ups
offered the chance to form an instant community through shared ‘real-life’ experiences and connection with others. They provided an antidote to the impersonal,
the corporate and the slick. They had more of a soul. Their