Knowledge production outside the university at #undisciplining

By Mark Carrigan

I’m writing this from the Undisciplining conference, an event I’ve contributed to the organisation of as part of my role at The Sociological Review Foundation. An event is about to start organised by my CPGJ colleague and collaborator, Jana Bacevic, prepared through an initial blog post on this website.

Her session on thinking knowledge production without the university clearly relates to our work in the cluster but is taking place outside of higher education. This is a conference organised by a charitable foundation, held in an art gallery and cultural space, seeking to break with traditional forms of academic organisation. Its origin reflects the ambivalence found in seeking an outside to the university, while framing the ambition in a way so idiosyncratically marked by being on the inside. It is outside yet concerned with the inside, dependent upon it yet struggling to move beyond it.

This tension is something we have to negotiate if we are going to find practical ways to facilitate knowledge production outside of the university, beyond the existing epistemic infrastructure of commercial, governmental and third sector activity. If we don’t confront it our attempts to find spaces outside of the university risk being failed escape attempts rather than projects to construct viable spaces that constitute a real alternative to the contemporary institutionalisation of the social sciences.

Thinking knowledge production without the university

This is a collaborative blog post leading up to the panel Undisciplining: thinking knowledge production without the university at The Sociological Review’s annual conference Undisciplining: conversations from the edges, Newcastle, Gateshead, 18-21 June 2018.

Introduction

Jana Bacevic

If it is true that it is easier to imagine the end of the world than the end of capitalism, it is still easier to imagine the end of capitalism than the end of universities. In fact, most critics of contemporary knowledge capitalism assert that The University needs to be rescued, saved, or defended in the face of the neoliberal behemoth. Forms of imagination that hope to bring about the end of capitalism all-too-easily assume that whatever will come after the end of capitalism will see the university preserved or, better still, resurrected in a form that is often eerily reminiscent of the (myth of) the ivory tower: isolated, independent, self-sufficient, and, of course, accessible only to a minority. While rightfully identifying important challenges associated with the political and economic transformation of knowledge production, then, they often fail to challenge the assumptions about the institution strongly ingrained in the imaginaries of Western modernity – The University.

“If it is easier to imagine the end of the world than the end of capitalism, it is still easier to imagine the end of capitalism than the end of universities.”

Our panel starts from the assumption that effective resistance to forms of exploitation and inequality perpetuated, in part, via institutions of knowledge production requires us to theoretically ‘disassemble’ the university both as an ideal-type and as a spatially and temporally situated assemblage of material and immaterial forces. In other words: in order to understand the ways in which modes and systems of knowledge production interact with social and political structures, we need to be able to think about knowledge production without the university.

This theoretical experiment (contradiction intended) requires probing concepts such as education, publishing, or community organising, and imagine what they would look like in practice absent the university. Obviously, this requires us to dismantle our own tools and concepts in order to undo the classed, raced, and gendered intellectual histories of critical thinking that are already informed by the university. Obviously, we can never fully succeed; but we believe it’s worth trying. We invite you to join us in this effort.

Below we’ll be publishing short reflections from panel participants on different aspects of knowledge production, including learning, writing/publishing, organising, and funding. You are welcome to comment, ask questions, or offer to write your own blog in response – we’ll be happy to publish it here!

The workshop takes place on 20th June 2018, 14-15.30, Meeting Room on Level 3. Please note it’s important to pre-register as organisers need to know the numbers of attendants – you can do that here. We look forward to seeing you.

How can we confront organizational issues related to working outside/on the boundaries of universities?

Sinéad D’Silva

25 May 2018

I will present an example of practice from the Global South, with the hope to reflect on potential improvement in the Global North, challenging the notion that the university is the only space in which knowledge can be produced and engaged with. For this blog post, however, I wish to focus on the situation in the UK and begin the discussion about potential issues that may arise as we begin to think of working outside the university. In some ways these are critiques of current attempts to go beyond institutional confines. I pose some questions to think through in terms of practicalities.

The first question that could be asked is: who are the experts when we move out of the university to produce knowledge? This question is perhaps an epistemological one in which we need to re-think the idea of ‘an expert’ and arguably its audience. On the one hand there are ‘public lectures’, many of which are carried out within the confines of the institutional buildings and predominantly attended by university students and academic staff – I am yet to see support and other staff attend these. On the other hand there are events like Pint of Science, made to interest the common folk who obviously hang out at the pub. In both instances, and the spectrum in between, the all-knowing university folk organise and present these opportunities for the public to engage with the self-proclaimed brilliant work taking place at the university. There are also some assumptions regarding who actually attends these events, and a stereotyping of the ways in which those outside of the university live (and produce knowledge), maintaining a sense of university exceptionalism.

This leads on to a second question regarding inclusion, and the potential for elitism to thrive at such events. How does EVERYONE become part of knowledge production? During the USS strikes earlier this year, many university Unions put together Teach Outs with events ranging from talks, discussions, film screening, poetry-reading, walks, language classes, health and fitness sessions – you name it! However I observed a severe shortcoming as I handed out information leaflets and Teach Outs on the picket line. Here is where I will call out my own faults – these leaflets did not reach non-university-going people. Furthermore, what seemed to have been forgotten – and from my Twitter feed it seems to have been the case in a number of other universities – was to physically move beyond the immediate vicinity of the university buildings. This implies that we were catering to the same people who already are included in such events were they to take place on campus. As has been seen in recent days, and known to be the case earlier, universities in the UK are often isolating and exclusionary places for students from working class backgrounds, as well as for BME staff and students alike. Failure to actively engage with excluded sections of society only serves to reproduce these problems. One might offer a simple (rather obvious) suggestion that local community centres could actively be engaged with for such activities.

Finally, when we have confronted these aspects, and perhaps something we should have thought of to begin with, how might such initiatives be sustained to ensure longevity? For example, it is often the case that at the end of a community-based research project, said community is long forgotten. Therefore, it is important to think of such initiatives beyond the confines of the hegemonic, neoliberal university and its structures when considering how knowledge can be produced outside. Such an initiative must achieve collective ownership, which need not exclude the university. That is, the university can still play a role in knowledge production beyond its existence, through, for example, the exploitation of resources within it (books, equipment, spaces and so on). Furthermore this needs to be sustained over generations, which cannot be done unless it becomes part of community social practice. The power of universities need to be broken down. However, as we negotiate this change, it also raises the awkward question about financing knowledge production outside the university, to which I have no answers.

“The power of universities needs to be broken down.”

Through these questions I have attempted to argue for thinking of knowledge production outside or beyond the university to be meaningful and non-hegemonic, inclusive and geographically accessible, and in a sense cross-generational. These can greatly complement the empowerment of communities often facing gentrification as universities continue to grow and studentify their associated geographies.

Undisciplining

Cesar Guzman-Concha

28 May 2018

We all feel uncomfortable with the current state of affairs in the university system, yet most of us attempt to accommodate ourselves to this state of affairs. We are in academia.edu and researchgate.net, to amplify the reach of our publications. We announce our latest published article in Facebook and Twitter, in the hope that that will amplify the reach of our publications among our colleagues. We have set up our Google scholar accounts, so we can demonstrate the real impact of our publications while showing to our current and future employers that we comply with the productivity benchmark. And we fantasize with winning a huge ERC or ECRC grant. But in so doing, we end up legitimizing and naturalizing a defined set of policies, the paradigm of the performance-based university.

Universities are the only job destination that most of us are willing to accept. Through our postgraduate education we have been trained to search the rewards that the university offers: reputation, status, middle class positions, secured jobs. This put many academics in a position of vulnerability: we are too willing to accept changes or conditions that make harder our insertion and progression in the academic career, because we are not willing to give up.

We are taught that to progress in our careers we must demonstrate merit or achievements. The culture of meritocracy is at the base of the modern university. But patronage, nepotism and parochialism are too often an insidious presence in recruitment and promotion. Groups such as women, migrants, blacks and persons from lower income backgrounds suffer marginalization in the academia. Budget cuts, originated in the 2008 financial crisis, created the perfect storm that justifies a radical marketization of the university. One of the main consequences is that innovation and creativity are undermined.

“Universities are the only job destination that most of us are willing to accept.”

Therefore, the main problem is the ecosystem in which universities are embedded. If we want to imagine new communities of knowledge, we must set them up in a new ecosystem, not governed by the same incentives, rewards and penalizations of the performance-based university. We should expand the space of knowledge creation and innovation beyond the borders of universities and explore new modes of organizing.

How to break with these logics? To think of alternatives beyond the university we have to find new models of funding, management, publication and dissemination of research and creation. Only an ecosystem that articulates at least these four components can offer a sustainable non-university system.

One might think that management is the least important component, as it seems that all depends on adequate funding. While funding is indeed very important, the organization of truly collaborative, horizontal, democratic and non-for-profit spaces of research and creation is a pre-condition to make these alternatives spaces attractive to the public. Why a potential benefactor should bother to make a financial contribution to such an endeavour? What is new in these spaces, that differentiates them from foundations and think-tanks? I suggest that the organizational form to be adopted should incorporate the aforementioned principles, as many experiences of the collaborative economy (for example, cooperatives) have already done.

Alternative sources of funding that can be explored include donations, crowdfunding and patronage (as in the Italian Renaissance), but avoiding being bought out by a single sponsor. Central to the new spaces are the collaborations with other actors of the third-sector, including foundations and think-tanks, as well as social movements organizations. The formation of networks of knowledge creation should thus become a central goal.

 

Delinking, decamping, deprofessionalising

Sarah Amsler

13 June 2018

I would like to begin by saying that I do not think everyone who studies and works in universities and who wishes to change them suffers from a crisis of imagination. Many people already do learn differently and struggle more to imagine what learning feels like with or within the university than without it. The harder thing to imagine for people who work for and study in universities in this wage-dependent society is constructing a different relationship between institutional and functionalist knowledge-making, on the one hand, and living and livelihood, on the other. What looks like a crisis of imagination is entangled with a crisis of social reproduction – and it cannot be confronted using the tools of academic knowledge production alone.

Here, ideas of ‘unlearning’ and ‘undisciplining’ and related others such as ‘delinking’ and epistemic disobedience can help. The concept of delinking was introduced by the Peruvian sociologist Anibal Quijano in the early 1990s as a radical mode of critique that integrates epistemic with institutional resistance to hegemonic structures of power. It is necessary, he wrote, to ‘liberate the production of knowledge, reflection, and communication from the pitfalls of European rationality/modernity’, including the instrumentalization of knowledge to maintain power that is ‘organized as inequality, discrimination, exploitation, and as domination’. I don’t think we need to throw our minds into imagining the end of the university as much as we need to throw our hearts into hastening the end of this situation – and we can do so from within as well as beyond the institution’s walls.

The epistemic activity of measuring research ‘impact’, for example, is a site of struggle within institutions. Riyad Shahjahan and Anne Wagner have just written a wonderful paper that shows how the quest for ontological security through hegemonic constructions of scholarly impact in universities produces colonizing subjectivities, socially damaging divisions, overly linear perceptions of time and ignorance about ways of knowing that open onto alternative ways of being in this already very wounded world. He then calls in the notion of Śūnyatā, from Japanese and Chinese epistemologies, to illustrate how understanding reality through a different ‘onto-epistemic grammar’ – in this case, as an infinitely interrelated universe of fundamentally unified beings – not only requires other ways of thinking about the relationship between knowledge and social change but denaturalises the desire to ‘have’ or demonstrate ‘impact’ itself. We can imagine the end of producing this aspect of producing knowledge in this way, and therefore imagine a limit on capitalist rationality and its institutional architecture in this form of life. These new horizons appear together because they are not separate.

Such action is complemented by the delinking from hegemonic logics that happens when we produce and validate knowledge, for reasons and with others that do not belong to, serve or need and obtain permission from the dominant knowledge institutions that credential and employ. Here we can work on ‘shifting the geography of reason’. While this idea signals ‘an attempt to displace the Eurocentric monopoly over reason…and to relocate reason in a different physical space’, it also allows us to map collective higher learning in a distributed way. The UK has a rich history of self-organized, independent, community-based and activist education at all levels from supplementary schooling to adult and workers’ education, and in a multitude of forms including hedge teaching, anarchist education, experimental communities and free universities. Informal practices of higher education, learning and inquiry exist today, although most are not recognised as part of the central nervous system of higher education (except as epistemically subordinate status as subjects for ‘knowledge exchange’ or objects of inquiry). Rather than seeking such incorporation, however, I think one of today’s challenges is to disidentify with the university’s corporate forms in order to expand space for the appearance and visibility of the ‘heterogeneous totalities’ of knowledge that already flourish beyond the academy on their own terms.

Invoking Quijano again, if the decolonial alternative is ‘the destruction of the coloniality of world power’, then we need epistemological and embodied grounds for an alternative rationality that recognises ‘other epistemologies, other principles of knowledge and understanding, and, consequently, other economies’, with special interest in those that have been denied recognition as knowledge. This provides opportunities to re-educate not only the desire for institutional recognition, but for the epistemic privilege that accrues to the educated expert. It demands that institutionalised scholars who are accustomed to ‘continuing professional development’ deprofessionalise. It is possible to imagine becoming epistemically and economically disobedient in this way, and in the process to educate radical change. Here again, the relocation of the university and the reconstruction of our relationship with capital are two faces of a single move.

Delinking from the modern corporate university epistemically, affectively and institutionally does not constitute systemic change on its own; [but] organised movements for radical change will only be possible when collective knowledge production and learning are decoupled from this hegemonic form.

Doing higher learning differently demands ‘border work’ across a plurality of different sites and forms of knowledge production. While delinking from the modern corporate university epistemically, affectively and institutionally does not constitute systemic change on its own, organised movements for radical change will only be possible when collective knowledge production and learning are decoupled from this hegemonic form. Once released, we can focus on visioning liberating knowledges as part of a humanising and sustainable form of life, rather than worrying over the future of the university and its associated employments. I’m with Richard: ‘at issue is how we find co-operative mechanisms for dissolving knowledge production that has been enclosed inside institutions into the fabric of society, in order to enable communities to widen their own spheres of autonomy.‘ Let’s work on this.

 

Writing our way out of neoliberalism? For an ecology of publishing 

Jana Bacevic

16 June 2018

What kind of writing and publishing practices might support knowledge that is not embedded in the neoliberal university? I’ve been interested in this question for a long while, in part because it is a really tough one. As academics – and certainly as academics in social sciences and humanities – writing and publishing is, ultimately, what we do. Of course, our work frequently also involves teaching – or, as those with a love for neat terminologies like to call it, ‘knowledge transmission’ – as well as different forms of its communication or presentation, which we (sometimes performatively) refer to as ‘public engagement’. Even those, however, often rely or at least lead to the production of written text of some sort: textbooks, academic blogs. This is no surprise: modern Western academic tradition is highly reliant on the written word. Obviously, in this sense, questions and problems of writing/publishing and its relationship with knowledge practices are both older and much broader than the contemporary economy of knowledge production, which we tend to refer to as neoliberal. They may also last beyond it, if, indeed, we can imagine the end of neoliberalism. However, precisely for this reason, it makes sense to think about how we might reconstruct writing and publishing practices in ways that weaken, rather than contribute to the reproduction of neoliberal practices of knowledge production.

Even forms of knowledge production that explicitly seek to disrupt neoliberal modes often rely on implicit assumptions that feed into the logic of evaluation and competition.

The difficulty with thinking outside of the current framework becomes apparent when we try thinking of the form these practices could take. While there are many publications  not directly contributing to the publishing industry – blogs, zines, open-access, collaborative, non-paywalled articles all come to mind – they all too easily become embedded in the same dynamic. As a result, they are either eschewed because ‘they do not count’, or else they are made to count (become countable) by being reinserted in the processes of valorisation via the proxy of ‘impact’. As I’ve argued in this article (written with my former colleague from the UNIKE (Universities in the knowledge economy) project, economic geographer Chris Muellerleile), even forms of knowledge production that explicitly seek to ‘disrupt’ such modes, such as Open Access or publish first/review later platforms, often rely on – even if implicit – assumptions that can feed into the logic of evaluation and competition. This is not saying that restricting access to scientific publications is in any way desirable. However, we need to accept that opening access (under certain circumstances, for certain parts of the population) does not in and of itself do much to ‘disrupt’ the broader political and economic system in which knowledge is embedded.

Publish or…publish 

Unsurprisingly,  the hypocrisy of the current system disproportionately affects early career and precarious scholars. ‘Succeeding’ in the academia – i.e. escaping precarity – hinges on publishing in recognised formats and outlets: this means, almost exclusively, peer-reviewed journal in one’s discipline, and books. The process is itself costly and risky. Turnover times can be ridiculously long: a chapter for an edited volume I wrote in July 2015 has finally been published last month, presumably because other – more senior, obviously – contributors took much longer. The chapter deals with a case from 2014, which makes the three-year lag between its accepted version and publication problematic for all sorts of reasons. On the other hand, even when good and relatively timely, the process of peer review can be soul-crushing for junior scholars (see: Reviewer No.2). Obviously, if this always resulted in a better final version of the article, we could argue it would make it worthwhile. However, while some peer reviewers offer constructive feedback that really improves the process of publication, this is not always the case. Increasingly, because peer review takes time and effort, it is kicked down the academic ladder, so it becomes a case of who can afford to review – or, equally (if not more) often, who cannot afford to say no a review.

In other words, just like other aspects of academic knowledge production, the reviewing and publishing process is plagued by stark inequalities. ‘Big names’ or star professors can get away with only perfunctory – if any – peer review; a series of clear cases of plagiarism or self-plagiarism, not to mention a string of recent books with bombastic titles that read like barely-edited transcripts of undergraduate seminars (there are plenty around), are a testament to this. Just in case, many of these ‘Trump academics‘ keep their own journals or book series as a side hustle, where the degree of familiarity with the editorial board is often the easiest path to publication.

What does this all lead to? The net result is the proliferation of academic publications of all sorts, what some scholars have dubbed the shift from an economy of scarcity to that of abundance. However, it’s not that more is necessarily better: while it’s difficult (if not entirely useless) to speak of scholarly publications in universal terms, as the frequently (mis-)cited piece of research argued, most academic articles are read and cited by very few people. It’s quite common for academics to complain they can’t keep up with the scholarly production in their field, even when narrowed down to a very tight disciplinary specialism. Some of this, obviously, has to do with the changing structure of academic labour, in particular the increasing load of administration and the endless rounds of research evaluation and grant application writing, which syphons aways time for reading. But some of this has to do with the simple fact that there is so much more of published stuff around: scholars compete with each other in terms of who’s going to get more ‘out there’, and sooner. As a result, people rarely take the time to read others’ work carefully, especially if it is outside of their narrow specialism or discipline. Substituting this with sycophantic shout-outs via Twitter or book reviews, which are often thinly veiled self-serving praise that reveals more about the reviewer’s career plans, than about the actual publication being reviewed.

For an ecology of knowledge production 

So, how is it possible to work against all this? Given that the purpose of this panel was to start thinking about actual solutions, rather than repeat tired complaints about the nature of knowledge production in the neoliberal academia, I am going to put forward two concrete proposals: one is on the level of conceptual – not to say ‘behavioural’ -change; the other on the level of institutions, or organisations. The first is a commitment to, simply, publish less. Much like in environmental pollution where solutions such as recycling, ‘natural’ materials, and free and ethical trading are a way less effective way to minimise Co2 emissions than just reducing consumption (and production), in writing and publishing we could move towards the progressive divestment from the idea that the goal is to produce as much as possible, and put it ‘out there’ as quickly as possible. To be clear, this isn’t a thinly-veiled plea for ‘slow’ scholarship. Some disciplines or topics clearly call for quicker turnover – one can think of analyses in current affairs, environmental or political science. On the other hand, some topics or disciplines require time, especially when there is value in observing how trends develop over a period of time. Recognising the divergent temporal cycles of knowledge production not only supports the dignity of the academic profession, but also recognises knowledge production happens outside of academia, and should not – need not – necessarily be dependent on being recognised or rewarded within it. As long as the system rewards output, the rate of output will tend to increase: in this sense, competition can be seen not necessarily as an outcome as much as a byproduct of our desire to ‘populate’ the world with the fruits of our labour. Publishing less, in this sense, is not that much a performative act as the first step in divesting from the incessant drive of competitive logic that permeates both the academia and the world ‘outside’ of it.

One way is to, simply, publish less.

Publishers play a very important role in this ecology of knowledge production. Much has been made of the so-called ‘predatory’ journals and publishers, clearly seeking even a marginal profit: the less often mentioned flipside is that almost all publishing is to some degree ‘predatory’, in the sense in which editors seek out authors whose work they believe can sell – that is, sell for a profit that goes to the publisher, and sometimes the editors, while authors can, at best, hope for an occasional drip from royalties (unless, again, they are star/Trump academics, in which case they can aspire to hefty book advances). Given the way in which the imperative to publish is ingrained in the dynamics of academic career progression – and, one might argue, in the academic psyche – it is no surprise that multiple publishing platforms, often of dubious quality, thrive in this landscape.

Instead of this, we could aim for a combination of publishing cooperatives – perhaps embedded in professional societies – and a small number of established journals, which could serve as platforms or hubs for a variety of formats, from blogs to full-blown monographs. These journals would have an established, publicly known, and well-funded board of reviewers and editors. Combined, these principles could enable publishing to serve multiple purposes, communities and formats, without the need to reproduce a harmful hierarchy embedded in competitive market-oriented models. It seems to me that the Sociological Review, which is organising this conference, could be  going towards this model. Another journal with multiple formats and an online forum is the Social Epistemology Review and Reply Collective. I am sure there are others that could serve as blueprints for this new ecology of knowledge production; perhaps, together, we can start thinking how to build it.

 

 

Talk: the Idea of a Digital University, David Berry, 12 June 4-5.30PM

12 June, 4-5.30pm, Faculty of Education, 184 Hills Rd., Donald Macintyre Building, Room 2S3 (second floor)

In this talk, I set out to examine the ways in which the university, as an idea, was discussed, written about and actively debated over a long period of history.  I aim to develop a set of critical research questions and problematics in relation to the university, and also to reassemble a set of concepts for thinking about the university in a digital age. When and why the question of the “idea of a university” becomes important? Are there particular historical patterns or social conflicts that generate the conditions for the questioning of the university? Why has the university become such an important site of criticism today?

I also think it is important to ask who it is that is thinking about the idea of a university in each period, as this is, I think, another important aspect to explain both the specificity of the questioning, but also the kinds of answers that are generated in each historical period. Lastly, I want to highlight that asking the question of the idea of the university is important for another reason, and that is that it brings to the fore moments when the university itself is under contestation, whether by the academics and staff that inhabit it, by the state, or from other social forces that may create the conditions for the university’s radical reconfiguration.

David M. Berry is Professor of Digital Humanities at the University of Sussex, Visiting Fellow at CRASSH and Wolfson College, Cambridge, and an associate member of the Faculty of History, University of Oxford.

His most recent books were Critical Theory and the Digital and Digital Humanities: Knowledge and Critique in a Digital Age (with Anders Fagerjord).

All are welcome. The Faculty of Education is about 15′ cycle and 30′ walk from Central Cambridge, and 10′ from Cambridge train station.

Donald Macintyre Building is fully accessible.

For questions about the seminar, contact Jana Bacevic (jb906@cam.ac.uk).

 

Is there such a thing as ‘centrist’ higher education policy?

By Jana Bacevic

This Thursday, I was at the Institute of Education in London, at the launch of David Willetts’ new book, A University Education. The book is another contribution to what I argued constitutes a veritable ‘boom’ in writing on the fate and future of higher education; my research is concerned, among other things, with the theoretical and political question of the relationship between this genre of critique and the social conditions of its production. However, this is not the only reason why I found it interesting: rather, it is because it sets out what may  become Conservatives’ future  policy for higher education. In broader terms, it’s an attempt to carve a political middle ground between Labour’s (supposedly ‘radical’) proposal for the abolition of fees, and the clear PR/political disaster that unmitigated marketisation of higher education has turned out to be. Differently put: it’s the higher education manifesto for what should presumably be the ‘middle’ of UK’s political spectrum.

The book

Critics of the transformation of UK higher education would probably be inclined to dismiss the book with a simple “Ah, Willetts: fees”. On the other hand, it has received a series of predominantly laudatory reviews – some of them, arguably, from people who know or have worked in the same sector as the author. Among the things the reviewers commend is the book’s impressive historical scope, as well as the additional value of ‘peppering’ with anecdotes from Willetts’ time as Minister for Universities and Science. There is substance to both: the anecdotes are sometimes straightforwardly funny, and the historical bits well researched, duly referencing notable predecessors from Kingsley Amis, through C.P. Snow and F.R. Leavis, to Halsey’s “Decline of Donnish Dominion” (though, as James Wilsdon remarked at the event, less so the more recent critics, such as Andrew McGettigan). Yet, what clearly stood out to me, on first reading, is that both historical and personal parts of the narrative are there to support the main argument: that market competition is, and was, the way to ‘solve’ problems of higher education (and, to some degree, the society in general); and that the government is uniquely capable of instituting such a market.

The development of higher education in Britain, in this sense, is told as the story of slow movement against the monopoly (or duopoly) of Oxford and Cambridge, and their selective, elitist model. Willetts recounts the struggle to establish what he (in a not particularly oblique invocation) refers to as ‘challenger’ institutions, from colleges that will become part of the University of London in the 19th century, all the way until Robbins and his own time in government. Fees, loans, and income-contingent repayment are, in this sense, presented as a way to solve the problem of expansion: in other words, their purpose was to make university education both more accessible (as admittance is no longer dependent on inherited privilege) and fairer (as the cost is defrayed not through all taxpayers but only through those who benefit directly from university education, and whose earnings reflect it).

Competition, competition, competition

Those familiar with the political economy of higher education will probably not have problems locating these ideas as part of a neoliberal playbook: competition is necessary to prevent the forming of monopolies, but the government needs to ensure competition actually happens, and this is why it needs to regulate a sector – but from a distance. I unfortunately have no time to get into this argument ; other authors, over the course of the last two decades, have engaged with various assumptions that underpin it. What I would like to turn to instead is the role that the presumably monopolistic ‘nature’ of universities plays in the argument.

Now, engaging with the critique of Oxford and Cambridge is tricky as it risks being interpreted (often, rightly) as a thinly veiled apology of their elitism. As a sociologist of higher education with first-hand experience of both, I’ve always been very – and vocally – far from uncritical endorsement of either. Yet, as Priyamvada Gopal noted not long ago, Oxbridge-bashing in itself constitutes an empty ritual that cannot replace serious engagement with social inequalities. In this sense, one of the reasons why English universities are hierarchical, elitist, and prone to reproducing accumulated privilege is because they are a reflection of their society: unequal, elitist, and fascinated with accumulated privilege (witness the obsession with the Royal Family). Of course, no one is blind to the role which institutions of higher education, and in particular elite universities, play in this. But thinking that ‘solving’ the problem of elite universities is going to solve society’s ills is, at best, an overestimation of their power, and at worst a category error.

Framing competition as a way to solve problems of inequality is, unfortunately, one of the cases where the treatment may be worse than the disease. British universities have shown a stubborn tendency to reproduce existing hierarchies no matter what attempts were made to challenge them – the abolition of differences between universities and polytechnics in 1992; the introduction of rankings and league tables; competitive research funding. The market, in this sense, acts not as “the great leveler” but rather as yet another way of instituting hierarchical relationships, except that mechanisms of reproduction are channeled away from professional (or professorial, in this case) control and towards the government, or, better still, towards supposedly independent and impartial regulatory bodies.

Of course, in comparison with Toby Young’s ‘progressive’ eugenics and rape jokes, Willetts’ take on higher education really sounds rather sensible. His critique of early specialisation is well placed; he addresses head-on the problem of equitable distribution; and, as reviews never tire of mentioning, he really knows universities. In other words: he sounds like one of us. Much like Andrew Adonis, on (presumably) other side of the political spectrum, who took issue with vice chancellors’ pay – one of the rare issues on which the opinion of academics is virtually undivided. But what makes these ideas “centrist” is not so much their actual content – like in the case of stopping Brexit, there is hardly anything wrong with ideas themselves  – as the fact that they seek to frame everything else as ‘radical’ or unacceptable.

What ‘everything else’ stands for in the case of higher education, however, is rather interesting. On the right-hand side, we have the elitism and high selectivity associated with Oxford and Cambridge. OK, one might say, good riddance! On the left, however – we have abolishing tuition fees. Not quite the same, one may be inclined to note.

There ain’t gonna be any middle anymore

Unfortunately, the only thing that makes the idea of abolishing tuition so ‘radical’ in England is its highly stratified social structure. It makes sense to remember that, among OECD countries, the UK is one with the lowest public and highest private expenditure on higher education as percentage of GDP. This means that the cost of higher education is disproportionately underwritten by individuals and their families. In lay terms, this means that public money that could be supporting higher education is spent elsewhere. But it also means something much more problematic, at least judging from the interpretation of this graph recently published by Branko Milanovic.

Let’s assume that the ‘private’ cost of higher education in the UK is currently mostly underwritten by the middle classes (this makes sense both in terms of who goes to university, and who pays for it). If the trends Milanovic analyses continue, not only is the income of middle classes likely to stagnate, it is – especially in the UK, given the economic effects of Brexit – likely to decline. This has serious consequences for the private financing of higher education. In one scenario, this means more loans, more student debt, and the creation of a growing army of indebted precarious workers. In another, to borrow from Pearl Jam, there ain’t gonna be any middle anymore: the middle-class families who could afford to pay for their children’s higher education will become a minority.

This is why there is no ‘centrist’ higher education policy. Any approach to higher education that does not first address longer-term social inequalities is unlikely to work; in periods of economic contraction, such as the one Britain is facing, it is even prone to backfire. Education policies, fundamentally, can do two things: one is to change how things are; the other is to make sure they stay the same. Arguing for a ‘sensible’ solution usually ends up doing the latter.

 

Theorising Race and Racism in Education: Easter Term 2018

Alternate Fridays 14:00-16:00
Easter term 2018: ‘Theorists from across the globe’

Donald McIntyre Building, Room 2S3, Faculty of Education

Convened by: Arathi Sriprakash, Amina Shareef, Sharon Walker, Amberley Middleton, Christy Kultz

Session 1: April 27, 2018

Using humour and critique, Fanon considers racial constructions, in this case, ‘black’, and how these shape the ways in which those racialized as black understand being human.

Fanon, F (2008 [1962 – English version]). Black Skin, White Masks. Pluto Press

Suggested Chapters: If you are short of time and unable to read the whole book, give particular attention to Chapter 4 The So-Called Dependency Complex of Colonized Peoples, and Chapter 5 The Fact of Blackness

Session 2: May 11 2018

This paper explores both the personal narratives of a group of black and white undergraduate students and the institutional discourse at one historically white and Afrikaans medium university in post-apartheid South Africa.

Walker, M. (2005) ‘Rainbow nation or new racism? Theorizing race and identity formation in South African higher education,’ Race, Ethnicity and Education, 8(2): 129-146

This article explores the production of post-apartheid Afrikaner identity in South Africa.

Verway, C. & Quayle, M. (2012) ‘Whiteness, racism and Afrikaner identity in post-apartheid South Africa,’ African Affairs, 111(445): 551-575

Session 3: May 25 2018

This paper begins a dialogue on the particular vulnerability of women and girls to anti-Muslim hate crime, predicated on the long-lived vilification of Muslims by the media and the state.

Perry, B. (2014) ‘Gendered Islamophobia: hate crime against Muslim women, Social Identities,’ Journal for the Study of Race, Nation and Culture, 20(1): 74-89

This article examines the public debate leading to the 2004 French law banning conspicuous religious signs in schools and French colonial attitudes to veiling in Algeria, in conjunction with discourses on the veil that have arisen in other western contexts.

Al-Saji, A. (2010) ‘The Racialization of Muslim Veils: A philosophical analysis,’ Philosophy and Social Criticism, 36(8): 875-902

Session 4: June 8 2018

In this article, Du Bois explains how he sees the carving up of Africa by many European nations, that is the scrabble for colonies, as an underlying cause of World War I.  

Du Bois, W.E.B. (1915) ‘The African Roots of War,’ The Atlantic Monthly, pp.707-714

Worlds of Color explores the problem of the color line and how it relates to the catastrophe of World War I.  

Du Bois, W.E.B. (1925) ‘Worlds of Color,’ Foreign Affairs, 3(3): 423-444