Lincoln University Students’ Union Co-operative Ltd

I was looking through some books recently and the flyer photographed below was used as a bookmark by my Dad, when he was a student at the University of Lincoln in the early 2000s.

I knew that Lincoln’s Student Union was once a co-operative, but had never seen any documentary evidence of that period in its history. When I’ve asked people about the early history of the Union, the response has been vague – I may be asking the wrong people.

I was told it was set up as a co-op to meet the obligations of funding between Lincolnshire Co-operative Society and the University during its formation. If you look at the third image below, you can see that a student joined the LSU co-op through the Lincoln(shire?) Co-operative Society – presumably the SU was part of the Lincolnshire Co-operative Society?? It was also suggested to me that it ceased to be a co-op because of changes in charity law in 2006 that caused a conflict between its charitable and co-operative status. Co-operatives are not deemed charities because they are for the benefit of their members, rather than having broader public benefit aims.

Looking at Companies House records, the SU was first incorporated as a Company Limited by Guarantee on 27th June 2007 and referred to as ‘the Charity’, so not long after the change in Charity law in 2006. A note in 2009 explains that it originally derived its charitable status from the University but again due to changes in law, would have to register in its own right as a charity. The articles of association were then changed in 2010, when all reference to ‘the Charity’ is replaced with ‘the Union’ and it became independently registered as a charity on 27th September 2010, apart from its registration as a company.

Anyway, my interest is in the early days of the SU when it ran as a co-operative. All organisations are subject to changes in law and regulation and I’m sure that the shift away from co-operative status in 2007 was deemed the right and possibly the only choice available to the SU. It raises the question about whether more recent changes in UK co-operative law (2014) and the emergence of Union Co-ops, offers a return to co-operative status. Aside from legal status, a co-operative is characterised by its adherence to the values and principles of the international Co-operative Identity Statement.

A co-operative is an autonomous association of persons united voluntarily to meet their common economic, social, and cultural needs and aspirations through a jointly owned and democratically-controlled enterprise.

Changes in the articles of association could be made to reflect the spirit of co-operative values and principles, even if it were not a co-operative in law. As a democratic organisation, this would be something for its members to decide upon.

If you have any further information about the period when ULSU was a co-op, please do get in touch.


Review: Negotiating Neoliberalism. Developing Alternative Educational Visions

Below is an extended pre-print of a book review for Power and Education journal. The first half talks directly about the book; the remainder tries to offer a critical response.

Rudd, Tim and Goodson, Ivor F. (Eds.) (2017) Negotiating Neoliberalism. Developing Alternative Educational Visions. Rotterdam: Sense Publishers.

This book, comprised of 13 peer-reviewed chapters, presents a coherent understanding of neoliberalism as an ideological project, the ways in which it is made manifest in all areas of formal education, and the need to develop conceptual and practical alternatives that serve humanity rather than the economy. The focus of the book is equally weighted between discussions of compulsory and higher education and similarly balanced between theoretical and empirical scholarship and research. In addition to the thematic coherence of the chapters, most of the authors engage with Goodson’s framework of ‘The five R’s of educational research’ (2015): Remembering, regression, reconceptualization, refraction, and renewal. In their introduction to the book, editors, Rudd and Goodson, extend this to ‘six R’s’ with the addition of resistance.

This framework serves the book’s authors well. For example, Mike Hayler argues that formative assessment can be combined with the principles of critical pedagogy to resist data-driven target-setting and similarly, Peter Humphreys proposes a more personalised education that is “invitational” and wholly democratic. Ingunn Elisabeth Stray and Helen Eikeland Voreland employ refraction to study UNESCO’s Education For All project through the cases of Norway and Nepal and conclude that the project is in danger of becoming “an exercise of political violence” that needs to become more sensitive to national and cultural contexts.

Two chapters in the book combine remembering with renewal through the theme of co-operative education. Following a brief history of co-operative education in the context of neoliberalism, Tom Woodin’s chapter discusses an in-school co-operative of more than 80 students who provide peer-support to other students in a variety of subjects. The experience of setting up and running the co-operative has introduced a sense of solidarity and collective purpose among its members. This small example of constituting social relationships differently within a neoliberal context is in itself an education in the possibility of alternatives that can be expanded both within and outside the education system. Co-operatives, argues Woodin, offer a form of “structural innovation” that is capable of proliferating and maintaining a sense of social struggle. John Schostak’s chapter extends this argument by acknowledging the recent movement of co-operative schools in the UK but recognising that without radical changes at the level of the curriculum, there is the “ever present danger of simply reproducing” the status quo. Schostak persuasively argues that the practice of co-operation is itself a form of collective education out of which a curriculum of learning emerges, based on the practice of democracy. The institutional forms that arise from the practice of democracy, solidarity and equality are themselves the subject of study as much as they are the object of collective management.

Richard Hall focuses on academic labour within UK higher education, discussing the influence of ‘human capital theory’ on the way in which the labour of academics is being valorised. What makes the chapter interesting is the way in which he provides a close reading of Marx through which he exposes human capital theory as a theory of productivity that is made manifest in the intensification of labour time. This now operates in policy and in practice inside higher education and elsewhere. Hall’s response is to work against this reconceptualization of academic labour by advocating solidarity inside and outside universities so that academic labour, including that of students, is recognised as having the same fundamental characteristics as other forms of labour and is therefore subject to the same crises of capitalism that are the focus of other social movements. Hall is not arguing for the militant defence of academic labour, but to see it for what it is: wage labour subject to the alienation of the capitalist valorisation process, and as such should be abolished. Resistance to the processes of work intensification are all the while necessary, but the discovery of new forms of social solidarity and large scale transformation (rather than reformation) of political economy are the end goals.

A chapter which shares a key critical category with Richard Hall’s is that of Yvonne Downs, who focuses on the difficult concept of ‘value’. She argues that “little is known about the value of higher education at all” (59) and offers critiques of two prevalent discourses: financialization and ‘privileged intrinsicality’. Financialization reduces everything to a single logic of financial value either in terms of individual income or public savings. Privileged intrinsicality is a nostalgic response to financialization that views education as being valuable in and of itself. Like financialization, it reduces the value of higher education to a single logic of value, only this time, non-financial and ultimately grounded in a particular (liberal) morality. To counter each of these discourses, Downs proposes a form of ‘refraction’ that understands how individual forms of value are always embedded in dominant cultures of valuation. This conception of value as an ongoing process of (e)valuation is referred to as ‘lay normativity’, defined as “that which already and actually matters to people.” (67) This is a reflexive and pragmatic conception of value that is irreducible to a single hegemonic logic and asserts this process of individual and class-based (e)valuation as an expression of agency.

Returning to Rudd and Goodson’s six-point framework for research, they illustrate in their concluding chapter that it takes into account supra, macro, meso and micro levels of analysis, positioning the most abstract level of analysis at the top of the ‘axes of refraction’ (i.e. supra). However, in my view, this methodological separation of the abstract (ideology) from the concrete (individuals) has real, practical consequences in terms of the sixth ‘R’ of resistance. What, exactly, are we resisting? Is it, for example, the supra structures of neoliberalism or the micro agency of Chief Executives? Stephen O’Brien’s chapter on Resisting Neoliberal Education further illustrates this dilemma, where he writes about resisting “these neoliberal times”, resisting a loss of freedom to “an all-consuming capitalism”, and resisting the neoliberal “paradigm”. All of the chapters in the book show a concern with the concrete, qualitative specificity of neoliberalism as well as recognising its abstract nature, which suggests we need a methodology that reveals their inherent unity. One complementary approach is to employ Marx’s dialectical epistemology, which is the basis for his method of “rising from the abstract to the concrete”. For Marx, “the concrete is concrete because it is the concentration of many [abstract] determinations, hence unity of the diverse.” (Marx, 1993, 101)

This approach is compatible with Rudd and Goodson’s framework but suggests that the technologies of neoliberalism are the ‘concentration’ of the fundamental (i.e. determinate) categories of capitalism. As a historically specific expression of capitalism (Clarke, 2004), a critique of neoliberalism requires us to understand and work with the analytical categories of critical political economy and in doing so recognise that capitalist society is structured by a quasi-autonomous developmental logic (Postone, 1993) whereby socially constructed abstractions have real, determining, concrete existence and power over people. This logic is laid out in the first chapter of Capital (1976) in Marx’s exposition of the value-form of commodities. It is a form of social domination that extends across all levels of analysis, from supra to micro, and, critically, is given substance and mediated by “the two-fold character of labour according to whether it is expressed in use-value or exchange-value” (Marx, 1987, 402). It is his unique discovery of the dual character of labour in capitalism (and therefore the possibility of its abolition) that fully establishes Marx’s mature work as a theory of emancipation.

Discussions of ‘neoliberal education’ tend to focus on concrete expressions of capitalism (e.g. policy, performativity or professionalism) while rarely engaging with its fundamental categories (e.g. labour, value, capital), let alone being grounded in them (Hall and Downs’ chapters are notable exceptions). As Moishe Postone has argued (1993), one of the problems with this approach is that anti-capitalist efforts to resist the concrete features of neoliberalism tend to be both dualistic and one-sided; they identify capital with its manifest expressions (its concrete appearance rather than essence) and in the act of resistance (e.g. violence, refusal) further hypostasize the concrete while overlooking the fundamentally dialectical nature of capitalism’s social forms and therefore allowing its abstract power to persist unchallenged (Postone, 1980). Thus, efforts to assert an identity and ethic of professionalism, the dignity of useful labour, or indeed, create oppositional alternatives, can themselves be seen as a form of reification which tends to lead to “an expression of a deep and fundamental helplessness, conceptually as well as politically.” (Postone, 2006).

This suggests that the real power of capitalism/neoliberalism is not in the structures of its institutions or the agency of certain individuals to discipline others or undertake acts of resistance, but rather in the impersonal, intangible, quasi-objective form of domination that is expressed in the form of value, the substance of which is labour. What distinguishes this approach from debates that dissolve into metaphysics and morality is that Marx’s category of value refers to a historically specific (i.e. contingent) form of social wealth. As today’s dominant form of social wealth, the form of value as elucidated by Marx (1978) offers the ability to render any aspect of the social and natural world as commensurate with another to devastating effect. The urgent project for education is therefore to support the creation of a new form of social wealth, one that is not based on the commensurability of everything, nor the values of a dominant class, but on the basis of mutuality and love: ‘From each according to their abilities, to each according to their needs.’

References

Clarke, Simon (2004) The Neoliberal Theory of Society. In Saad-Filho, Alfredo and Johnston, Deborah (Eds.) Neoliberalism. A Critical Reader. Pluto Press.

Goodson, Ivor F. (2015) The five Rs of educational research, Power and Education 7 (1) 34 – 38

Marx, Karl (1993) Grundrisse, Penguin Classics.

Marx, Karl (1978) The Value-Form, Capital and Class, 4: 130-150.

Marx, Karl (1976) Capital, Penguin Classics.

Marx, Karl and Engels, Frederick (1987) 1864-68, Letters, Marx and Engels Collected Works Volume 42. Lawrence and Wishart Ltd.

Postone, Moishe (2006) History and Helplessness: Mass Mobilization and Contemporary Forms of Anticapitalism, Public Culture, 18 (1) 93-110.

Postone, Moishe (1993) Time, Labour and Social Domination, Cambridge.

Postone, Moishe (1980) Anti-Semitism and National Socialism: Notes on the German Reaction to “Holocaust”, New German Critique, 19 (1) 97-115.

 

 

Japanese experimental film and video archive

Eiga Arts‘ (1999-2000) was a series of experimental/avant-garde film and video exhibitions I curated while living in Japan. During this period, Eiga Arts acted as an exchange between Japanese and other international film and video artists. Exhibitions were held monthly in Saga city during 1999, including a publicly sponsored two-day film festival with invited Japanese and American film artists (1999). The festival subsequently toured film venues throughout Japan and a selection were invited for presentation at the Rotterdam International Film Festival (2000). A further two touring exhibitions of contemporary Japanese experimental film were curated for venues in Europe and the USA (2000), including the LUX, London, Pacific Film Archives, Berkley, and the Robert Beck Memorial Cinema, NYC.

A rich archive of documentation, brochures and correspondence is available to researchers of Japanese avant-garde and amateur film. Some of the material is certainly unique and very difficult to come by outside of Japan. Please contact me if you would like to use or even take responsibility for this material.

Making a classical guitar

I am new to guitar making (I play a bit) and am being taught one-to-one by Roy Courtnall, author of Making Master Guitars. I expect it to take 20-30 days in total and have so far spent just four days with Roy. My time permits only one or two days a week working with Roy so it won’t be finished until early next year. It will be walnut back and sides, cedar neck and a lattice spruce top.

Needless to say, it’s a fantastic experience and education and I am documenting it as a reminder of my learning; what to remember, look out for, and to do when I come to build a guitar on my own. I intend to publish a separate blog of all the photos (there will be hundreds!) with descriptions and cross-references to his book when the guitar is complete. Here are just a few. In the meantime, I will add occasional updates to this forum thread, rather than post here.

Making a classical guitar

Do It Ourselves Higher Education

The ‘Co-operative Leadership for Higher Education‘ project, funded by the Leadership for Higher Education (LFHE), is now formally over. Mike Neary (PI) submitted the final report to the LFHE yesterday and we expect it to be published in the coming months. Throughout the research, we have been greatly assisted by Katia Venezuela Fuentes, who recently completed her PhD. Congratulations, Katia!

The final report for the project is based on our conference paper, ‘Co-operative leadership and higher education: four case studies‘, which we presented at the Co-operative Education and Research conference in April.

We have also created a short guide to ‘Do It Ourselves Higher Education‘. This draws together a collection of resources, both conceptual and practical, that offer a huge amount of advice and guidance for those interested in the development and implementation of co-operative higher education.

We are regularly contacted by academics who are looking for a real alternative to the existing model of higher education and welcome the opportunity to talk about what we have learned during this project and our earlier work. We are particularly interested in putting ideas into practice and working through the actual challenges of the conversion, dissolution or creation routes to co-operative higher education.

Making the Co-operative University conference

The Co-operative University Working Group are hosting a conference in Manchester on 9th November to focus on ‘making the co-operative university: new places, spaces and models of higher education‘.

The aim of the day is to network with like-minded and interested individuals and organisations through active learning and discussion.

It is a one day conference which will take place at Federation House in Manchester on 9th November 2017 with tickets priced at £95 and £45 concessions. More details are available on the College’s website.

Join us and share your thoughts on what a Co-operative University should look like!

Marx on wealth and freedom

Here is Marx pointing beyond the bourgeois form of social wealth (‘value’) and to the reduction of necessary labour and the expansion of freedom (cf. Gorz’s  ‘realm of heteronomy’ and ‘realm of autonomy’).

“…when the limited bourgeois form is stripped away, what is wealth other than the universality of individual needs, capacities, pleasures, productive forces etc., created through universal exchange? The full development of human mastery over the forces of nature, those of so-called nature as well as of humanity’s own nature? The absolute working-out of his creative potentialities, with no presupposition other than the previous historic development, which makes this totality of development, i.e. the development of all human powers as such the end in itself, not as measured on a predetermined yardstick? Where he does not reproduce himself in one specificity, but produces his totality? Strives not to remain something he has become, but is in the absolute movement of becoming? In bourgeois economics – and in the epoch of production to which it corresponds – this complete working-out of the human content appears as a complete emptying-out, this universal objectification as total alienation, and the tearing-down of all limited, one-sided aims as sacrifice of the human end-in-itself to an entirely external end.” (Grundrisse Ch.9)

“…the realm of freedom actually begins only where labour which is determined by necessity and mundane considerations ceases; thus in the very nature of things it lies beyond the sphere of actual material production. Just as the savage must wrestle with Nature to satisfy his wants, to maintain and reproduce life, so must civilised man, and he must do so in all social formations and under all possible modes of production. With his development this realm of physical necessity expands as a result of his wants; but, at the same time, the forces of production which satisfy these wants also increase. Freedom in this field can only consist in socialised man, the associated producers, rationally regulating their interchange with Nature, bringing it under their common control, instead of being ruled by it as by the blind forces of Nature; and achieving this with the least expenditure of energy and under conditions most favourable to, and worthy of, their human nature. But it nonetheless still remains a realm of necessity. Beyond it begins that development of human energy which is an end in itself, the true realm of freedom, which, however, can blossom forth only with this realm of necessity as its basis. The shortening of the working-day is its basic prerequisite.” (Marx, Capital Vol.3)