This article excavates a discussion on the mediations that informed the making of the film Aaj Kaal by Asian elders, in a project directed by Avtar Brah and coordinated by Jasbir Panesar with the film trainer Vipin Kumar. It brings this largely unknown and inventive film to the foreground of current developments in participative media research practices. The discussion explores the coming together of the ethnographic imagination and performative pedagogies during the course of an adult education community project centred on (...) South Asian elders making a film. Collaborative dialogic encounters illuminate post-war British front rooms, the seaside and public spheres from what is usually an unlikely vantage point of view in public accounts. (shrink)

We are all creative now. Where once creativity was thought to be the preserve of the arts and humanities, we now find creativity has become a ubiquitous aim of higher education in the twenty-first century. Our ills will be resolved as long as we can release our latent creativity and perform. The discourse of higher education strategic management now sees an apparent paradoxical coupling of notions such as creativity, performance, blue skies with targets, outputs and productivity. In the midst of (...) such active creativity-making it is worth asking ourselves some basic questions regarding the nature, purpose and desirability of such forms of creativity. Who is served by the renewal of a discourse of creativity? Does it exist in practice? How do we know it when we see it? Is it good? Where and how might it happen? In this article Alison Phipps returns to some early stories and myths of creativity from the arts and humanities and considers the elements of fire, water, earth and especially air and their symbolic status in sourcing creativity. In order to offer counter-stories to those which may chock the flourishing of learning she draws on alternative metaphors, parables and imagery and considers the kinds of futures which may be worth creating. These elements provide understandings of creativity as resourcing life, ordering the myths of human endeavour and education. This article draws on work by Heidegger, Irigaray, Carson, Ingold, Brueggemann and Barnett. In particular, it considers work of anthropology, poetry and theology which offers singular, disciplined perspectives on the possibilities for creativity and the heavy, determined work which accompanies its apparent ease and flow. (shrink)

Universities in 2011 find that they must justify their existence in economic terms, not intellectual ones. To this end, mission statements locate the university in an environment of increasing competitiveness and commodification. In this paper, we take a sample of 10 mission statements from the UK research-intensive Russell Group and the business-focused University Alliance. We use appraisal analysis to explore how the evaluative language used in the statement embodies the value of the universities. In the statements examined, we find that (...) differences between the mission groups are realised most notably through appraisal markers of judgement and appreciation. We find a greater emphasis on markers of value in the University Alliance statements. We suggest that these newer universities are required to discursively echo the government's call for universities to ‘add value’ to graduates. The Russell Group, encoding greater use of markers of appreciation: reaction, is perhaps more influenced by the call to demonstrate ‘impact’. (shrink)

The article argues that the most important trends in the recent metamorphosis of higher education, especially of university teaching and research, cannot be understood without placing them in the context of general developments in political life. Both processes reveal alarming features and there is a link between them. In recent decades a religion has established its dominance in the public policy field. Its dogmas are called “liberalization”, “economic man”, “individual preference”, “the free market”, “competition” and “efficiency”. The consequences of the (...) progressive imposition of this doctrine on the universities—including on the relation between teaching and research—are well documented but not always well understood. It is argued that the “commercialization” of higher education and research means in reality their hyper-bureaucratization, via the imposition of so-called evaluation, assessment and accreditation schemes, the latest avatars of the managerialist ideology. Might the final result be the disintegration of the university as an institution? (shrink)

This paper puts forward the model of 'microcosm-macrocosm' isomorphism encapsulated in certain philosophical views on the form of university education. The human being as a 'microcosm' should reflect internally the external 'macrocosm'. Higher Education is a socially instituted attempt to guide human beings into forming themselves as microcosms of the whole world in its diversity. By getting to know the surrounding world, they re-enact it intellectually. Such a re-enacting is a guiding theme in certain philosophies of education studied here. It (...) is with the Neo-Humanist tradition culminating in Humboldt's reforms that an additional step was taken: the university should become itself the reflecting 'microcosm'. This role is nowadays taken up by unconventional LLE, though with far-reaching changes. The paper is divided into four interconnected Sections each one developing a specific manifestation of the micro-macro relationship. The main thesis is that: (I) contemporary schemes of never-ending higher education or of so-called 'transformative learning' and of 'universities-multiversities' have their intellectual underpinnings either in similarity or in direct contrast to specific predecessors. Inherent tensions found in these predecessors have left their mark on this micro-macrocosmic model to the extent that it is present in them; (II) the proposed analysis in terms of this model enhances significantly our in-depth understanding of some latent aspects in current trends in LLE and related innovative university schemes; at the same time this model helps us structure appropriately and without anachronisms our humanisticly-inspired critical response to them for abandoning the ideal of the 'wholeness' of the human person. (shrink)

In this article we critically consider the widely held conception that the public intellectual is in decline. We present a more sanguine fate of this figure, arguing that today we observe a flourishing of intellectuals. One such figure is the academic intellectual who has often been looked at with suspicion as a technical specialist. This conception suggests that university intellectuals are diluted versions of the historical conception of the ‘true’ public intellectual – that is, an ‘independent spirit’ that fearlessly challenges (...) unjust power. In this article, we contest this view, arguing that this historical conception, idealised as it may be, nevertheless can inform scholastic activities. By resituating the public intellectual as a kind of temperament rather than a title, we examine its pressing – but at the same time uneasy – relevance to contemporary academic life. Counterposing this with contemporary instrumental conceptions of research impact, we suggest that where possible the intellectual academic should aspire to go beyond academic institutional norms and requirements. Hence, the academic public intellectual refers to a temperament, which is in but not of the academic profession. (shrink)

Contemporary changes in the domain of knowledge production are usually seen as posing significant challenges to ‘the University’. This paper argues against the framing of the university as an ideal-type, and considers epistemic gains from treating universities as assemblages of different functions, actors and relations. It contrasts this with the concept of ‘unbundling’, using two recent cases of controversies around academics’ engagement on social media to show how, rather than having clearly delineated limits, social entities become ‘territorialised’ through boundary disputes. (...) The conclusion extends this discussion to the production of knowledge about social objects in general. (shrink)