A Politics of Gentleness: towards a critical vernacular ecology

The following talk was given at Peace House in Oxford on the 21st November, 2013, during a workshop on Gentleness, Trust, and Activism, as part of the Northumbria University project, “Effectiveness in Action: Exploring the role of the Durkheimian ‘sacred’ in motivating community action, using reflexive and gently disruptive co-research methodologies.” The talk includes discussions of:

– What I mean by gentleness
– What I mean by ‘power’
– What I mean by a politics of gentleness
– What I mean by enclosure
– What role the ‘elimination of uncertainty’ plays in enclosure
– What I mean by a ‘critical vernacular ecology’ and its relevance to the practice of everyday life

The following link will direct you to the soundcloud page where you can listen to the talk in its entirety:

A Politics of Gentleness: towards a critical vernacular ecology

The (slightly edited) transcription follows below:

Just to throw the cat among the pigeons, I am an advocate of gentleness.  I am not an advocate of non-violence.  I’ll explain that later, maybe, if you ask me.

Right, for many years I’ve been doing many things. I did a lot of ethnography among people who do Irish music and Irish singing for quite a while during the 1990s. During the mid-1990s I was very interested in social and ethical dynamics among Irish traditional musician, particularly the ways in which the social and ethical dynamics among Irish traditional musicians were under pressure from the encroachments of intellectual property thinking and copyright thinking. Around 1995 to the year 2000 was a real cauldron time for the commodification of Irish musical practice, in terms of commercialisation, in terms of education, in terms of performance, in terms of copyright. Lots of things between 1995 and the year 2000 coalesced, and that cauldron of change is, I suppose, the origin story for a lot of the work that I’ve since done.

My main interests at the moment are what I call cultural climate (which other people might call emotional climate), the quality of relationship, the quality of spaces that we have at various times, the ways in which these change from one way to another way, the way in which they might, in some people’s eyes, get worse and in other people’s eyes get better.

I’m also very much focused at the moment on the issue of culture change. When I talk about culture change I mean it very much from the perspective of what for me are the functions of theory.  And when I say theory I simply mean thoughtful practice. But I also mean theory in the sense that theory, thoughtful practice, hopefully helps me reduce the possibilities of coercion, violence, domination and oppression in my own relationships and, by invitation, in the relationships of others, and, secondly, hopefully allows me to come to a greater understanding of what the conditions for human flourishing might be and how we might work towards actually establishing those within our own lives, our own relationships, and, by invitation, in the lives or relationships of others.

At the heart of my work is this word “gentleness”.  I don’t have a definition for gentleness but I will say what I mean by gentleness.  What I mean by gentleness is the quality of relationship that happens when the elimination of uncertainty does not dominate in relationship in a particular environment.  It is the quality of relationship that simply happens.  It’s the quality of relationship that we can trust will likely happen when the elimination of uncertainty in its various forms does not dominate in a particular environment.

And when I say gentleness I also work on the principal of “multiple vocabularies”.  I understand the concerns about the etymology of the term gentleness and its relationship to class structure and class histories.  So, one of the ways in which I talk about gentleness is with the idea of multiple vocabularies.  I might say “gentleness” but other people might say “kindness” or “couthiness” or “decency” or “generosity” or “hospitality” or “trust”. What’s of interest to me isn’t so much the word or the words that I use but the quality of relationship that is being spoken about behind or underneath those words. [Lift the words up and look underneath them]. And for me it’s that quality of relationship that comes from the withness and the hereness of people in space when the elimination of uncertainty does not dominate as an ethic within that space.

Now I imagine when I say the elimination of uncertainty that I’m not just talking in terms of kind of heady, cerebral philosophers like Descartes who seek to eliminate uncertainty and eliminate all doubt in everything they do, I’m talking about the quest for perfection, the quest for control, the quest for saturating, the quest to fix.  You know, many things which are frequently associated with patriarchal qualities but which can be found in many forms and many places and in my own life and many other people’s lives. That quality of the elimination of uncertainty, for me, is the driving factor of the shitty stuff. It’s the heart of what makes things crap.  It’s also the heart of what makes things-crap have an expansionary quality to them, and that is a core part of what I’m going to be talking about for the next few minutes.  It isn’t just that things get bad.  Is it when things are bad they get worse when they work within their own gravities and their own logic, and that is crucial to all of this. It’s why it’s not enough to just stand there and say, “I don’t like that”.  Things get worse if we don’t do something about them when they are based around the elimination of uncertainty.

The elimination of uncertainty for me is the engine of enclosure. When I studied enclosure for quite a number of years I tried to study enclosure historically, looking at enclosure of the commons, and I stayed away from the notion of the commons eventually because I noticed that a lot of the ways in which people would talk about the commons for me were actually versions of enclosure, so I found the rhetoric of the commons was frequently misleading and I sort of moved away from it. I’ve now moved back to it in a different form but I’ll maybe talk about that later.

The notion of enclosure for me refers to an expansionary dynamic that happens when the elimination of uncertainty ethic dominates. It involves a very key thing and something that is to be found across many different situations where things simply get worse. The expansion comes from … [I pick this up later].

I’d found a lot of people who described enclosure historically and currently. But in terms of explaining it … how will I know when I’m participating in it? That’s the key problem. How can I understand something psychologically enough that I know that I myself am participating in it, whether it’s enclosure or commodification or what have you. Show me somebody out there who talks about commodification in a way that I can understand when I am participating in it. I haven’t been able to find anyone. And so that was a part of my core quest as a thinker was to try and understand commodification and enclosure in a way that I could understand my own participation in it.  How was I making things worse when they were getting worse?  How was I making things worse when they were getting worse, even when I thought I was making them better?  How could I understand the misguided (sometimes) best intentions that I might bring to something, and still make things worse?  So that was at the heart of what I was trying to make sense of.

And at the heart of it as well, bringing us back to [talking to Clare Cochrane] your exploration of activism … at the heart of it for me was the assumption that there is no time when activism does not happen. There is not activism and non-activism. There’s not action and non-action. And this gets to the heart of what people might understand as the notion of power.

If you look at the literature you generally find that power means either the ability to control resources, or the ability to engage in goal-directed action, or the ability to control behaviour of others, or variations on those.  So, power is generally a very directive way of thinking about how we engage relationships with other people.

If you follow that line of thinking then you come to the first of what I think of as 4 points of a “critical vernacular ecology”. “Vernacular” in the sense of “ordinary-life” ecology.

First point is … if you go to the orthodoxies of political and social thinking, and economic thinking … the quieter forms of life, the people who are gentle, the people who are hospitable, the people who are generous, the people I have admired most in my lifetime whether as relatives or as friends, those people are not visible within social and political theory.  Not only are they not visible, they are not possible within social and political theory. They’re neither visible nor possible and they’re not possible because they’re not plausible. They’re not visible, they’re not plausible, they’re not possible, therefore they tend to be rendered automatically irrelevant to social and political theory in terms of the orthodoxies that are present in the academic world, and by association irrelevant to influence in governmental state politics and in various other forms of life.  And to our school system, and God knows what else.

One of the key things for me has been to think, okay, hold on a second, and this is the second point, that not only are these quieter forms of politics for me invisible, impossible, implausible,  and irrelevant for a lot of people, but they are also a deeply deeply human and deeply, deeply powerful, and I think the most powerful way of being human. They have deep within them huge potential for us to learn about the realities of politics, the realities of making a difference.

And at the heart of trying to understand that I came to a new understanding of power. To step away from the idea of control and step away from the idea of goal-directed action. To step away from the idea of controlling other people’s behaviour. To move towards something that doesn’t fall into the logic that says: only those who seek to control are powerful; those who do not seek to control are powerless. Therefore those people who I look to for power and influence and example within that framework would be powerless.  How [in contrast] could I work from a position where I would never be powerless, and the people I admire would never be considered powerless but would in fact be considered the height of power and the height of how we could and maybe should – that’s questionable – but how we could be making a difference in this world to achieve the optimal conditions for human flourishing in any particular environment.

And I came to the understanding of power as “the ability to vary experience”, whether the experience of oneself or the experience of others. That’s all. Power as the ability to vary the experience of oneself or others, in an anthropocentric sense, but you could expand that, of course, to the environment and to nature and to everything else around us, but within a kind of a social sense, I understand power as the ability to vary the experience of oneself or another. Like John Cassavetes, the filmmaker, who talked about “the power of small emotions”, or like Michel Foucault who talked about that sense of micro-politics, while also being really specific about it.

So this … [I move a glass on the table] is an act of power.  Silence becomes an act of power.  The interest isn’t whether something [or someone] is powerful or not, the interest is what the effects of power are. But saying somebody is powerless within that makes no sense whatever. So, the idea of powerlessness and powerfulness, and the idea of the state as the centre of power, for me, is just uninteresting. The question for me becomes … where is power happening? when is it happening? with what effects is it happening? and who’s involved?

Because within that framework we always-already make a difference, so to consider ourselves helpless is to misread the situation. The only question is, how do we make the difference that we make? How can we listen more to the possibilities of the differences that we might make within that situation? How can we identify the opportunities for making a difference in a more helpful way that increases the possibility of human flourishing and decreases and reduces the possibilities of domination, oppression, coercion and violence?

When I talked about non-violence earlier what I was referring to was the idea that for me the elimination of uncertainty is the core act of violence. It is a claim made in language about a reality which for me is always imbued with uncertainty and ambiguity and fuzziness and relationship and movement and flux. To eliminate uncertainty is to eliminate all of those things from your consideration. That for me is the core act of violence and I believe we always participate in it to some extent within the structures in our lives. So, for me, non-violence is not possible. Less violence is always possible.

For me, it’s about dominance. It’s about the dominance of the elimination of uncertainty. We can’t make ourselves pure and uncontaminated from a lot of the structures of violence that we find ourselves surrounded by, but we can reduce the influence of them within our own lives by becoming more self-aware and more community-aware in the way that we actually think about what we do.

So, one of the ways in which I was thinking about power was – I tend to think very visually … Generally when we think about power we think about power as control, usually in terms of state power and state authority. In terms of a centre of power. That’s very much the idea behind “speaking back to power.” When we say that, for the most part that’s the type of power that we’re talking about. We speak back to the centre of authority, the centre of those people who say things which shall not be challenged.

And [within this centre-periphery model of power] we occupy a very marginal place when we talk about the likes of gentleness or kindness or hospitality. We regard it as a very, very marginal part of the power conversation if it’s at all relevant. It’s probably actually way out here somewhere in this part [at or beyond the margin of the circle].

What I’m interested in saying is if you look at the vast majority of people and do an inventory of the amount of hours that people spend doing what they do, the vast majorities of people’s lives are spent, and this is crucially important to the education conversation, the vast majority of people’s lives are spent in informal [qualities of] relationship, in the quieter forms of life. If you were to do an inventory of what you do all day every day, most of it is pretty quiet and of low intensity. The vast majority of human life is informal, casual, non-institutional. That’s where most of the power in the world happens. That’s where most of the difference in the world is actually happening all day every day, and what we [normally] consider the centre of power is, actually, if you were to use a margins framework (which I’m not too happy about, but I’ll use it anyway), is marginal to that conversation of power [understood] as the ability to vary the experience of oneself or another.

So it inverts the conversation about power, and it says that placing a piece of paper in a box once every 4 years or 5 years or 7 years depending on which election you’re talking about, in whichever country, that’s not the vast amount of the difference that you’re going to make, within a framework of making a difference.  I’m not saying democracy, I’m not saying citizenship. Within a framework of making a difference the vast majority of the power that you’re going to engage in will be in things like … when your husband is dying of cancer, placing your hand on his hand and wiping his brow … holding your one-year-old son’s hand as you walk across the road, saying “take daddy’s hand” to make sure he doesn’t get killed as he walks across the road, waking up every morning to find your son [staring at you lovingly] and then spontaneously giving you a big slobbery kiss because he doesn’t know how to close his mouth yet.

Times when people are making a huge difference in each other’s lives but are not counted, these are not put in the reckoning of Politics with a capital ‘P’.  What I would suggest is, that this [formal, institutional qualities of power] could be called politics with a small ‘p’, and this [quieter, informal qualities of power] could be thought of as Politics with a capital ‘P’. I think it is really important to continually reassert that in the ways that we think about things.

So that’s the second point, that this is a very fertile way for making sense of how politics can be reconsidered. The third point is that these forms of life, of relationship, these qualities of relationship are deeply powerful and deeply important ways of identifying, critiquing and challenging elimination of uncertainty in politics.

The elimination of uncertainty, enclosure, has an expansionary heart. The way in which expansion happens within elimination-of-uncertainty enclosing politics is the extension of authority-as-certitude.  Basically somebody comes along and says “this is the way it is”. you take something off the supermarket shelf of thinking and you go, “Oh yeah I’ll get that, it’s great. I won’t look at the ingredients list on the side of the can, that’s grand. I’ll just take that, consume it, eat it, go home, be grand.”  Or you say, “Hold on a second … Certitude is the absence of doubt, absence of uncertainty. That’s just misrepresenting, grossly misrepresenting the way the world works, the way that experience happens, the way that relationships happen.”

The identification of the elimination of uncertainty is about saying, “Hold on a second, I disagree, I think differently.” This first of all automatically identifies the expansionary quality of it.  If nobody turns up and says hold on a second then you will never know that expansion is taking place, you’ll get the gentrification without dissent, for example. With the expansion of enclosure you will get the complete change of a community, the displacement of people’s values and ways of life and of people themselves around the world in wars all over the place. As a result of that vast power of people saying, “This is the way it is,” and people acquiescing and they themselves again in turn saying, “This is the way it is,” and living “This is the way it is,” and that expansion happening person by person by person by person.

But that quieter quality of politics is a way to actually make that visible. It is only really through the quieter politics that you can make that visible in any way that changes the equation.

Generally people start with the idea of human nature. Human nature is self interest; human nature is altruism; human nature is whatever it is, social, whatever. This is a huge frustration to me. It is one of the big traps of thinking in the English language, the idea that something is such and such; that it’s an equation, human nature equals such and such.  It avoids the challenge of diversity, it avoids the challenge of variety and one of the things that’s crucial in any understanding of social life and politics is to understand that human nature can be many, many things.  Human character can be many, many things.

What I ended coming up with in terms of looking at different contexts, looking at how people work, looking at human behaviour, looking at environmental design, and various other things …  You can look at everything and drive yourself crazy or you can look at a few particular things and try and find key variables in what happens to make sense of stuff.  So I came up with 3 key variables.

The 3 key variables were intensity of affect or emotion, the way in which that changes from moment to moment.  The intensity of affect or emotion will change in different circumstances.

A second key variable is directivity, things being more or less directive, more or less pushy and pully in terms of the gravities they have, either within us or around us, or from us or to us.

And then the third one is the way in which we relate to uncertainty, our relationship to uncertainty in language and thought, remembering that the elimination of uncertainty is merely a language claim that we make about the world.

What I discovered, though, is that these are direct correlates. [see The Cultural Climate Framework]

The more we try to eliminate uncertainty the more intensity we generate. The more we try to be intense the more elimination of uncertainty thinking becomes appropriate. The more highly directive ways of doing things become appropriate the more we try to be directive in terms of obligation, law, should, must, need to, have to. The more intense it becomes, the more elimination of uncertainty thinking becomes appropriate.

It’s about appropriateness-to-context. The idea is that if you were in an environment, and this is where it becomes core to understanding, if you’re in an environment which is dominated by the elimination of uncertainty, be it a highly controlled, highly ordered, probably a very top down organised environment, what will feel most appropriate within that environment, whether you’re for or against it, will be elimination-of-uncertainty thinking.

Opposition is one of the key responses to whatever happens in such an environment.  Opposition tends to be an elimination-of-uncertainty response, the idea that somebody is not you, and that you will oppose them.

The gravities increase the more you move towards the elimination of uncertainty and intensify and double back into themselves. Crucially, because working with the elimination of uncertainty brings us to misrepresent what’s going on, the more we think in terms of elimination of uncertainty, the more we think in terms of enemies and targets and things to fix and so on an so forth, things to be erased, the more blind we become to what’s actually going on, and, more importantly, blind to our participation in what’s going on.

So, one of the things that I’ve been very interested in as a fourth point of the critical vernacular ecology is the idea that we need new theory.  We need new theory from old wisdoms.  We need new ways of talking about what’s going on based on understandings that we have already had. This is my attempt, my contribution.

Core to this is an idea that is very familiar within Aikido, the notion that to improve a situation you “sidestep, enter and turn.”  Sidestep – when there’s a truck coming down the road you get out of the bloody way because it will run you over.  So you sidestep.  Then you go back into the situation at a point of lower intensity and you move with the situation in a way which will bring it to a lower intensity.

I’ve taken advice from a friend in Australia many times, don’t plant trees where they’re going to get cut down.  Two strikes and I’m out, now three strikes and I’m out now.  I’ll try twice and if I find that the trees are going to get cut down I’m going to move to somewhere where it’s more fertile because the importance is to keep the energy at a high level in terms of being out there rather than going in to places where damage-limitation will suck you dry.

Damage-limitation is crucially important, but if you spend most of your time up doing that in elimination-of-uncertainty zones you’re going to burn yourself out. What’s really, really important is to make forays into the difficult places and find a way to keep yourself balanced and not burn yourself out. To keep that balance, work-life balance I suppose, in a sense, so that, when you make your forays, now you have your armour, you are prepared, you are able to, in a sense, engage in some sort of martial art when you do damage limitation work. But when you come out of it, you yourself are not being defined by the logic of that which you are seeking to make better.

There’s a guy called Simon Sinek who does leadership work and he talks about how most people in leadership start with what they want to do, and then they identify how they’re going to do it, and then they think, “Oh I’m kind of doing something some particular way, I’m going to think about why I’m doing it now.” Sinek went around looking at all the different leaders … Martin Luther King, Steve Jobs, you know, , and he was looking at the way in which people who had a very clear purpose (“the why”) for what they were doing were often more successful in drawing other people to what they were doing.

Now I have misgivings about this because often people who are successful in drawing people to follow them are people who are all about the elimination of uncertainty.  I watched a documentary the other day about Hitler. He was a superb, a superb speaker. He was superb at drawing followers behind him. The faster your movement grows the more you should be suspicious of what quality it has. Very simple. Invitational movements grow really really slowly. Trauma happens really, really quickly but it takes year to actually heal from that trauma. The quicker what you are doing is spreading the more you need to question what you are doing. But what I would suggest, is what I call “How 2.0”, very pretentious of me. How 2.0 is not “how am I doing it?” but, “how do I want it to feel when it happens?”. “How do I want it to feel when it happens?” And that for me is the core. That is the core of this work.

In thinking about the elimination of uncertainty, and thinking about enclosure, and thinking about gentleness, or kindness, or whatever, when you lift the words up and look underneath, and look below those multiple vocabularies, the important thing is to think about “how do I want it to feel?”, and then when it’s happening “how does it actually feel?”. If it feels really, really intense than you’re into the “enclosure triad” – High intensity.  High directivity and elimination of uncertainty thinking. If what you are doing feels like that, it’s time to rethink.

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Emotional and political possibilities of pedagogy in virtual worlds.

This is a working paper.

Abstract:

A lot of emphasis is currently being placed on the development of e-learning in Higher Education. Through innovations such as Second Life, Moodle, Blackboard, and other such developments, it would seem that e-learning offers the promise of interesting and innovative approaches to lifelong learning, Continuing Professional Development (CPD), and widening participation. E-learning, it seems, is a good thing.

In this paper I explore some of the pedagogic implications of the use of virtual learning environments. What might be the possibilities and limitations of such technological spaces and places with regard to qualities of relationship and learning? Could moves to emphasise the human face of online learning be a response to a degree of dehumanisation that may always-already take place when a move is made from face-to-face to online learning?

Further, what might be the implications of virtual learning environments for teachers, lecturers, and facilitators who privilege the affectual dimensions of pedagogic interactions? What might we mean by ‘learning’ when we speak of virtual learning environments? What might be the limitations and possibilities of virtual environments for thinking about helpfully transformative social, political, and personal education? What we understand as the conditions, limitations, parameters, and possibilities of learning as a process very much guide, and even at times determine, how we conceive of the structuring possibilities of virtual learning environments.  An exploration of the emotional and political dimensions of pedagogy in virtual worlds is important for understanding limitations and possibilities in our negotiations of those worlds.

Introduction: towards a pedagogy of gentleness?

I remain fascinated by the possibilities of affect, influence, and power in online environments and virtual worlds. In my research and teaching I am seeking to understand power and agency in ways that allow an attitude of gentleness, rather than an attitude of control, to be my default baseline. I do not make much of a distinction between online environments and so-called Real Life environments in trying to understand either the politics of attitude or the politics of gentleness.

What I understand “gentleness” as the dynamic that happens when the expectation that uncertainty can be or should be eliminated does not dominate in our relationships and in the situations we negotiate. One of the specific notions that I have been exploring is a “pedagogy of gentleness”. I believe it is both possible and desirable to reduce the extent to which people, whether as teachers or students, might seek to control, manage, or eliminate uncertainty within learning environments. From practice-based research I have drawn the following principles for my pedagogic practice, among others:

1. There is nothing more personal, political, or relevant for me than attending to the character of my own emotional attitude in my role as an educator. How I feel on the day will have a major influence on the character of my teaching. This is what Teresa Brennan (2004) referred to as the “transmission of affect”. As Teresa Brennan outlines: “By the transmission of affect, I mean simply that the emotions or affects of one person, and the enhancing or depressing energies these affects entail, can enter into another” (3). This is consistent with the later work of critical pedagogist Paolo Freire and his insistence on the importance of “being with” (Freire 1998). I also find it important to note Megan Boler’s insistence that: “A pedagogy that recognizes emotions as central to the domains of cognition and morality need not preclude intellectual rigor or critical inquiry” (Boler 1999:110).

2. It is important for me not to seek to prescribe the outcomes or direction of a classroom. The character and quality of the interaction in the room is of greater importance to me than a clear trajectory, and the quality I am seeking to foster is consistent with Mark Smith’s characterisation of “local education” practices: “Instead of aiming for particular changes in individuals, we look to the nature of the interactions we foster – we move from a focus on product to a concern with process and praxis” (Smith 1994:36). The emotional climate I seek to foster in my teaching and learning is very much a conversational one, with an openness to detours and divergences in direction. As Smith notes, “The specific goal may not be clear at any one time, either to educators or learners, yet the process is deliberate. Educators in these situations seek to foster an environment in which conversation can take place” (1994:63). Learning outcomes, then, are used for the module as a whole but are not used for each session. I am reminded of the words of Derrick Jensen:

“I cannot control what my students want or are able to learn, and I have no desire to. Nor can I control whether the students like the class, and I have no desire to do that either. Nor can I control whether they are at a place in their lives to learn from anything I have to offer. … What I perceive as the direction they need to head may bear no relationship to the direction they actually need to head, the direction they’re capable to heading, or the direction they indeed end up heading. And I need at all times to defer to that uncertainty, that mystery” (2004:109-110)

3. Confusion can be fruitful. In my pedagogy I offer students an invitation to “trust your confusion” in expectation of the conversational quality of the interactions. This can be unsettling for students at times, but it can also facilitate a space of creativity and opportunity; Megan Boler speaks of a “pedagogy of discomfort” in which students are invited “to leave the familiar shores of learned beliefs and habits, and swim further out into the “foreign” and risky depths of the sea of ethical and moral differences” (Boler 1999:181). This is very much in the spirit of what a colleague of mine, Paul Devlin, advises his students, that they find their place of uncertainty and build a house there. One of the challenges, of course, is to find a way to match the exploration and generation of confusion with the generation and provision of stabilities (but not certainties) that will balance that confusion for the students.

These principles become important markers for me in trying to make sense of teaching and learning, whether face-to-face in a classroom or in online environments and virtual worlds.

E-Learning: triumph and disaster.

Lewis and Whitlock have declared that; “It is no longer necessary to argue the case for e-learning” (2003:xv). Would that this were so, but my own experience tells me otherwise. At the end of one semester at my university I was ready to throw my computer in the bin and declare online teaching and learning a lost cause.

As a mature student doing online courses for professional development, I have grappled with buggy software, wrestled with unruly hardware, screamed in frustration as I discovered that my serendipitous and fluid personal study styles developed over too many years as a postgraduate left me ill-suited to the scheduled delivery modes of online teaching and learning.

In the same year I served as a Course Director for an online course. I learned to do the following, among other things: listen to students with similar frustrations as myself; calm students with angry complaints; work with people who had suffered family bereavements, without the benefit of face-to-face contact; chase a tutor constantly for what seemed at the time like absence and neglect, but turned out to be more complicated than that; work with librarians mid-semester to scramble together online-accessible resource lists; and work with the university tech people to manage software difficulties.

After these experiences as student and as teacher I was certainly not inclined to give online teaching and learning the benefit of the doubt. My experiences generally in face-to-face teaching and learning had been very positive. I had become increasingly able to let classes happen, to respond to the conditions of the classroom and the mood of the students, in and around the themes I had prepared in advance for discussion. Silences, pauses, and an ability to stand, listen, and let it go, were becoming powerful tools in my arsenal of techniques for teaching. I was concerned that the parts of teaching I enjoy most would not be available to me in an online teaching and learning environment. I was concerned that what I was developing as my own best practice was not going to be available to me as an online tutor. To become a good online tutor would require me, horror of horrors, to start from the beginning again, to rebuild through the frustrations and the difficulties, to come to a constructive position for the development of online modules.

In short, I had come to a place where the onus was on me to either argue the case for online teaching and learning or to avoid it altogether. I didn’t really have the option of avoiding it, though, as there was an e-pedagogy module to complete for the PG CHEP (Post Graduate Certificate in Higher Education Practice), and I had just been commissioned to provide 4 units for yet another online module. Not only that, but I was due to start as Module Coordinator for the provision of another online course in the year to come. Online teaching and learning, it seemed, had become my fate.

“Look at the screen … and smile!”

It is easy enough to feel awestruck in the face of the new technologies in universities. This would seem to be the case for students; Lewis and Whitlock have written that, “E-learning has proved a dispiriting experience for some learners: slogging their way through unattractively presented content on a screen, unsure of where they are going and how long it will take to get there (if they ever arrive), aware only that it all seems to be taking a lot more time than they ever thought” (2003:xv). I would suggest that the same could be said for the experience of a lot of teachers, although I imagine many of them can make more of a positive difference to their own experience than they maybe realise.

A lot of emphasis is currently being placed on the development of e-learning in Higher Education. It would seem that e-learning offers the promise of interesting and innovative approaches to lifelong learning, Continuing Professional Development (CPD), and widening participation. The student populations of university campuses are increasingly diverse, and there is increasing pressure on university resources. By offering e-learning platforms universities can also ostensibly offer more learning in part-time, distance, and other flexible models. E-learning, it seems, is a good thing. Lewis and Whitlock again;

“E-learning is no longer new. It occupies a growing role in most education and training organizations. It is making the lives of individuals easier: helping people learn whilst at work or in the home, flexibly and at times that suit them. … As technology and software improve, e-learning becomes faster, more reliable, more portable and easier to use. So, not surprisingly, e-learning is playing an increasing part in the lives of learners and of learning and training organizations” (2003:xv).

Jane Knight (2003) describes e-learning as, “The catalyst that is changing the whole model of learning in this century”. In an ideal world, e-learning is claimed to offer “a student centred learning environment which can be tailored to meet the learning needs of individual students”, with approaches to learning that are described as “active” (Kenya Education Network 2007). E-learning promises increased student-staff and student-student communication, frequent individual feedback, collaborative learning, and greater student motivation.

One of the biggest challenges for the continuing development of e-learning is, I believe, to temper this unbounded optimism with a large dose of reality. Could all of this optimism be little more than rhetoric, feeding into tired progress narratives about the benefits of technology and our unquestionable need to follow the latest developments?[i]

We can celebrate the emancipatory potential of learning technologies all we like, but as of yet there has been little solid research to substantiate the claims that are being made. In the context of people with learning difficulties, for example, Abbott notes that, “There is little published, peer-reviewed research related to the use of digital technologies to assist those with learning difficulties to learn more effectively and efficiently” (2007:7). There are not necessarily more educational possibilities available to us simply because technology is involved.[ii]

E-Learning and the challenges of pedagogy

The pedagogic challenges we face in e-learning are in large part the same pedagogic challenges we face in any context of teaching and learning – teaching one, by one, by one … ; inviting people to make sense of their lives; providing educational opportunities. The non-technical personal competencies among the competencies required for online tutoring (see Salmon 2000) are little different from those required for teaching generally. Calder and Milne (Date unknown) suggest that:

“The most compelling reason for using learning Technology is that high quality resources, implemented effectively in courses, have the potential to significantly improve the quality of teaching by enhancing student’s learning experiences and involvement in the learning process through: interactive learning environments; assessment and feedback ; facilitating student-staff and student-student communication.”

But surely any pedagogy, online or otherwise, would, I hope, seek to enhance students’ learning experiences and involvement in the learning process though greater interaction, more appropriate assessment and better feedback, and better student-staff and student-student communication.[iii]

There is a case to be made for the benefits of online education, and many voices in the literature make such a case, from Jane Knight’s techno-boosterism (2003) to some more measured approaches found on the JISC website (e.g. Abbott 2007). Hawkridge and Vincent (1992) put forward a cohesive and closely reasoned argument for the use of computers by people with learning difficulties, while also recognising the limits of technological determinism in this field: “Computers can ease learning difficulties,” they write, “They can help learners to overcome their difficulties. They cannot work magic. They are not necessarily the best solution. Because each learner’s needs are slightly different, there are few standard rules.” (Hawkridge and Vincent 1992:21)

People are working to humanise e-learning. Throughout online educational practice people are encouraging less interventionist and more communicative tutorial support; encouraging more dialogue between students and between students and tutors; fostering community in whatever what they can. But these attempts may sometimes amount to little more than a back-pedalling response to a degree of dehumanisation that always-already occurs in institutional education of any sort, if Freire (1970), Illich (1970), Jensen (2001, 2004), and many others are to be believed. Maybe more, maybe moves to emphasise the human face of online learning is a response to a degree of dehumanisation that may always-already take place when a move is made from face-to-face to online learning. This was the argument made in early research on so-called computer-mediated communication systems. It was assumed that Computer-Mediated Communication (CMC) restricted or limited the possibilities of human communication when compared to face-to-face communication (see Herring 2002:133). For example, Daft and Lengel (1986) proposed a theory of “information richness”. For them, “lean” text-based CMC media make use of a single channel of communication, thereby being best suited to linear, concrete tasks such as scheduling. In contrast, they proposed that multiple channel media such as face-to-face speech are richer, and are more likely to be appropriate to complex and ambiguous tasks. Short, Williams, and Christie (1979) and Spears and Lea (1992) make the case that the text-based nature of CMC results in low “social presence”, and is thereby less-well suited to relational communication.

Virtual Learning Environments give us little obvious opportunity as tutors to work with  silence and pauses, often powerful tools in the classroom. E-learning gives us little obvious opportunity to work with the affectual dimensions of individual interactions or of a group interaction. To work with online technologies is for me to first of all acknowledge the limitations of those technologies with regards to relationship. As Brook and Boal have written, “… virtual technologies are pernicious when their simulacra of relationships are deployed societywide as substitutes for face-to-face interactions, which are inherently richer than mediated interactions” (1995:vii).

In acknowledging those limitations we can temper the enthusiastic hyperbole of e-learning evangelism and work towards more realistic and appropriate online pedagogies that recognise that online education is not a new dawn or a dazzling virtual reality separate from the dull one we ordinarily inhabit. Technology in and of itself does not constitute a revolution. It is important to stay grounded. Shapiro writes, “… it would be a mistake, conceptually and practically, to erect a barrier between online and offline activity. Cyberspace is not somewhere “out there,” a world apart from flesh and blood, asphalt and trees. Our actions online have (need it even be said?) a real impact on the lives of other human beings” (Shapiro 1999:31).

My own experience is that engagement with online teaching presents us with few opportunities for pedagogic reflection unless we explicitly allow for such opportunities. A JISC report from 2004 states that “Making the move towards new technologies presents practitioners with a complex set of challenges – they may need to develop new skills, embrace changes in the nature of their role, and then reassess the pedagogies they employ” (JISC 2004:7). But to be honest, very few of us get time to reassess the pedagogies we employ because very few of us get opportunities to really reflect on the implications of our pedagogies at all, whether online or face-to-face. We don’t really get the time or the headspace to reconceive our teaching roles or our understandings of pedagogy while we clamber awkwardly to cope with the latest online delivery software package or struggle to make sense of students who communicate solely through digital text. Administrating and monitoring online courses is hard enough as it is.

Yet, one of the key challenges in online learning is to remember that we are teachers and to underline the importance of the role of teaching. Online learning, or e-learning, is still online teaching and learning, but the dropping of the second word is significant. Erica Williams, back in 1991, warned of the bifurcation of teaching and learning, as ‘delivery’ was beginning to be preferred to the term ‘teaching’ and ‘instructional designer’ was increasingly being substituted for the word ‘teacher’. Pedagogy, paradoxically, was increasingly being used to erase teaching from learning. Voithofer applies Williams’ critique to online pedagogy where frequently, as Voithofer says, “a “teacher-proof” course that ensures predictable and exportable learning modules is part of the design objective” (2002:491). Passive tenses abound as teachers become less present in online environments, even to the point of becoming interchangeable – in this university, once we design units for modules they apparently become the intellectual property of the university and can be reused by any other tutor without consultation.[iv] So, in a very practical sense, the teacher could be anybody.

Deeply personal pedagogic approaches could easily become problematic as this happens, and people are likely to default to pedagogic approaches in which they are not terribly invested. This embedded interchangeability likely also encourages approaches to pedagogy which are more about information delivery than invitations to personal exploration and support of a journey of critical inquiry. This could, over time, profoundly distort the ways in which the possibilities of teaching are conceived in technological domains by teachers and also by students. As McConnell writes, “If tutors are moving towards a relationship that is peripheral, purely diagnostic and outside the actual productive work of the community, then they are likely to be seen by members as outsiders who exert control and unilateral power” (2006:194).

The Internet was not initially designed with teaching and learning practices in mind. As Talbott reminds us, “Often hailed as an unparalleled weapon against the establishment, the Internet actually grew out of a scheme for making military communications more secure.” (1995:1). Originally, the Internet was designed for the exchange of technical data, designed to facilitate computation and calculation. To use Internet and computer technologies unquestioningly in teaching and learning may be to risk allowing the quiet imperatives of code (see Lessig’s Code 2.0) and the powerful rhetorics of technological progress to determine the possibilities of our pedagogy. We do well to consider the words of Steven Jones, that “the Internet is a “piggy-backed” medium, one that follows paths we already know” (Jones 1997:8).

Blamires has noted that “the successful educational use of technology also requires rigorous thought about learning” (1999, p113). ‘What learning involves’ is often something which is very much taken for granted in discussions about online teaching and learning, even though our underlying assumptions about learning remain very influential but, most frequently, those assumptions also remain as surreptitiously silent partners in the development of online learning provision. As McConnell suggests, “our view of learning often determines the way we design e-learning events and courses, and … this has serious consequences for the learning outcomes of those students taking the courses” (2006:10). To quote Neil Gaiman’s Sandman, “Tools, of course, can be the subtlest of traps” (1997:141). What we understand as the conditions, limitations, parameters, and possibilities of learning as a process (i.e. our pedagogic approach) very much guide, and even, at times, determine how we conceive of the structuring possibilities of a virtual learning environment.

Take the following quotation from the JISC report, Effective Practice with e-Learning (2004:12); “A learning activity can be defined as an interaction between a learner and an environment, leading to a planned outcome. It is the planned outcome which makes learning a purposeful activity”. This is a very limited understanding of ‘learning’ which allows no room for learning to take place in a non-goal-directed manner, no room for serendipity, no room for exploratory detours, no room for the more interesting aspects of what the experience of learning can be.

Two aspects of this statement jump out for me: first, who has the power of definition in this instance? Undoubtedly the teacher. Second, who plans the outcome? Again, undoubtedly the teacher. Conceiving of learning activities in this way maintains a clear hierarchy between teachers who teach, plan, deliver, and students who learn as they are directed, get managed, and receive. There is nothing in this conception of learning which challenges tendencies within institutional education or e-learning towards ‘banking’ or ‘deposit’ educational models, where students are conceived of as containers to be filled with information. Online teaching and learning is always-already heavily circumscribed in terms of content and delivery. It is important that our conceptions of learning do not merely reinforce that circumscription with limited and limiting understandings of what it can mean for us to learn. As Voithofer writes:

“Following traditional instructional design models will lead to courses and curricula that teach standardized content through unresponsive pedagogies because they rest on assumptions that construct learners according to skills, knowledge, and performance rather than cultural factors that elude simple descriptions (conductive reasoning and ontological knowing), yet are no less significant to learning” (2002:494).

Students, in effect, can easily become interchangeable information clients, in a manner consistent with the increasing influence of neo-liberalism within the university sector[v], and in ways that facilitate views of education as little more than individually-oriented information processing or information management (as in ADDIE Instructional Design or Resource-Based Learning (RBL) approaches – see Mobbs 2003 and Maier 2000). It is crucial, therefore, that pedagogy in e-learning be understood as more than just the study of teaching practice or the promotion of best practice in teaching. E-learning practices are primed to spiral off into unrealistic and misguided rhetoric of a technoromantic (Coyne 1996) or technologically deterministic (Mackay 2001) character. Because of this, it is important that the need for critical questioning is not just located in the learning experiences of students but in our own reflections about the basic assumptions about learning, behaviour, time, and social change, that are always-already structured into the technological systems that we employ for our online teaching. These basic assumptions about the meaning and role of technology, the role of information in personal development, the nature of progress, and the place of the individual in society, in turn tacitly shape the limits of our pedagogic imaginations.

I am encouraged by some of the literature on online interactivity and course design (e.g. Clarke 2001). However, I do not regard computer interactions to be any more interactive than standard classroom interactions, indeed I regard them as much less so. It is commonly assumed by many that online environments are qualitatively or even essentially different from other non-electronic teaching and learning environments. Consider the following statement by Lewis and Whitlock, for example. “E-learning programmes should be interactive. This distinguishes them from textbooks, videos and other one-way media for transmitting information. The designer of the package achieves interaction by asking questions and posing problems” (2003:61). Again, as they frame interactivity, the designer initiates interaction, and frames the problems. Interactivity is assumed to be something other than that which ordinarily happens. E-learning technology is assumed to facilitate interactivity whereas other kinds of technology (e.g. books, videos, television) are assumed not to – computers are presented as essentially different in kind and consequence from previous technologies. Interactive learning, it follows, can only occur within an IT problem-based framework. I just don’t find that a helpful starting point for pedagogy.

David McConnell (2006) optimistically proposes that a new paradigm of learning is emerging in the development of e-learning, which he terms “networked collaborative e-learning”[vi]. For McConnell, two core features of this new paradigm are the emphases on both communities and identity formation as key features of attempts to make e-learning effective and productive. McConnell is concerned that the now orthodox focus on stand-alone e-learning packages that focus on individual student learning is too reliant on instructional system design [ISD] principles “that do not foster participative learning or critical analytical thinking” (2006:8). To encourage a broader pedagogic approach than that offered by “instructional system design” he draws attention to the work of the educational psychologist Vygotsky (1962, 1978). Vygotsky was keen to emphasise the importance of social context and the experiential dimensions of education in the development of understanding.

I’m not so sure that ‘networked collaborative e-learning’ (NCEL) constitutes a paradigm shift as much as it serves as a constant challenge to e-learning pedagogists. In my own experience it is easy to state that ‘networked collaborative e-learning’ or NCEL is occurring, and an awful lot more difficult to put it into practice. Talking about fostering community is a lot easier than fostering community; ask any UK government. To foster online community, it is important that personal contact be maintained at every opportunity, and that the tutor avoid at all costs the temptation to reduce the provision of a course to information delivery and merely interventionist tweaking of the course materials. As with classroom practice, online teaching and learning constitutes and is constituted by a series of relationships, which can be more or less disrespectful depending on the efforts made to maintain strong, clear, and frequent communication among the participants. Online teaching and learning always-already involves communication between and among people. The main issue is the quality of that communication and the texture of the attitudes and relationships that are facilitated by both that communication and by the collective level of virtual ‘social presence’ that the participants allow themselves to contribute.

Closing thoughts

Through the process of developing my online lectures I have become convinced that it is possible to work towards more humanised pedagogies in online learning. I am not convinced that the pedagogies of Instructional Design or Resource-Based Learning will get me where I want to go, but I do believe that there is plenty of scope for the introduction of radical or critical pedagogic approaches to online teaching and learning. I would say, though, that more helpful approaches would be facilitated by a more extensive consultation process among the people involved in the lecture design process, more consistent and explicit discussions of pedagogy generally across the university, and more time to prepare the lectures.

In my online work I aspire to, as Voithofer says, “… learning that is deeply personal and situated, taking into consideration local learning perspectives, while remaining historical within the narratives of the learner’s experiences” (2002:481). This will be difficult, I am sure, and may require considerable personal investment, maybe even more than in face-to-face teaching. Nevertheless, I am keen to explore the possibilities, at least for a while.

References

Chris Abbott. 2007. E-inclusion: Learning Difficulties and Digital Technologies. Bristol: Futurelab.

Mike Blamires, ed. 1999. Enabling Technology for Inclusion. London: Paul Chapman.

James Brook and Iain A. Boal, eds. 1995. Resisting the Virtual Life: The Culture and Politics of Information. San Francisco: City Lights.

Colin Calder and John Milne. Date unknown. “Introduction to Learning Technology” [online]. University of Aberdeen. URL: http://www.abdn.ac.uk/~ltu006/guide/ (accessed May 24, 2007)

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Richard L. Daft and Robert H. Lengel. 1986. “Organizational Information Requirements, Media Richness and Structural Design.” Management Science 32(5):554-571

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Paolo Freire. 1998. Pedagogy of Freedom: Ethics, Democracy, and Civic Courage. Lanham: Rowman and Littlefield.

Neil Gaiman. 1997. Sandman Vol. 10: The Wake. New York: Vertigo (DC Comics).

David Hawkridge and Tom Vincent. 1992. Learning Difficulties and Computers. London: Jessica Kingsley.

Susan C. Herring. 2002. “Computer-mediated communication on the internet.” Annual Review of Information Science and Technology 36(1):109-161.

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Derrick Jensen. 2004. Walking on Water. White River Junction: Chelsea Green Publishing.

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David McConnell. 2006. E-Learning Groups and Communities. Maidenhead: Open University Press.

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David Murphy, Robert Walker, and Graham Webb, eds. 2001. Online Learning and Teaching with Technology. London: Routledge Falmer.

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Rick Voithofer. 2002. “Nomadic Epistemologies and Performative Pedagogies in Online Education.” Educational Theory 52(4):479–494.


[i] David Noble (1997) warns of corporate promoters of online education who seek to create problem-solvers and technicians through distance education that will be well-suited to fit into the pervasive neo-liberal logics of everyday life. He argues that the drive for technological transformations in online teaching and learning is a camouflage for the increasing commercialisation of formal education, “a disarming disguise”: “…behind this effort are the ubiquitous technozealots who simply view computers as the panacea for everything, because they like to play with them. With the avid encouragement of their private sector and university patrons, they forge ahead, without support for their pedagogical claims about the alleged enhancement of education, without any real evidence of productivity improvement, and without any effective demand from either students or teachers” (Noble 1997).

[ii] Indeed, it can be argued that technology has always been involved: “… the classroom itself is a technology, or comprises a set of technologies which we mostly take for granted – physical materials such as desks and chairs, black, white and green boards, chalk, pens, projection devices, worksheets, textbooks, notebooks, lighting and sound regimes and so on. It also includes social practices we have developed to manage these tools and settings: lectures, group activities, labs and field trips, for example. Technologically enhanced teaching and learning, in this view, is not new” (Murphy et al. 2001:2).

[iii] While I may have been more consciously aware of the interactivity of the lecture designs in e-learning, I do not regard computer interactions to be any more interactive than standard classroom interactions. Indeed, I regard them as much less so. It is commonly assumed by many that online environments are qualitatively or even essentially different from other non-electronic teaching and learning environments. Consider the following statement by Lewis and Whitlock, for example. “E-learning programmes should be interactive. This distinguishes them from textbooks, videos and other one-way media for transmitting information. The designer of the package achieves interaction by asking questions and posing problems” (2003:61). As Lewis and Whitlock frame interactivity, the designer initiates interaction, and frames the problems. Interactivity is assumed to be something other than that which ordinarily happens. E-learning technology is assumed to facilitate interactivity whereas other kinds of technology (e.g. books, videos, television) are assumed not to – computers are presented as essentially different in kind and consequence from previous technologies. Interactive learning, it follows, can only occur within an IT problem-based framework.

[iv] As Course Director of an online course I discovered this to be problematic, as the person who designed the course was not available for consultation.

[v] Note the increasingly common economic language with which discussions of pedagogy are framed, for example, “Learning outcomes help the various stakeholders” (Lewis and Whitlock 2003:62).

[vi] McConnell believes that this shift in e-learning pedagogy correlates with what some (eg. Sklar and Pollack 2000) have identified as a shift in Internet usage. Where once the Internet was deemed a vast reference source or virtual encyclopaedia within the framework of knowledge-based economies, now it is being predominantly used as the home for a myriad of virtual communities; “communication between people has become the dominant mode of use” (McConnell 2006:9).

Genesis of the Cultural Climate Framework

The Cultural Climate Framework has its origins in my work in the field of ethnomusicology. Between 1996 and 2002 I undertook ethnographic fieldwork to ascertain the systematic social and ethical dynamics in the informal contexts and communities of Irish traditional music. Key to this work was evaluation of the relational implications of increased acquiescence among Irish musicians to the discourses, values, and practices of copyright and intellectual property.

Interdisciplinary theoretical analysis in ethnomusicology, anthropology, sociology, institutional economics, and social psychology led me to develop a general systematic theory for specific practices of ‘enclosure’, that is, an expansionary social dynamic driven by the ‘elimination’ of uncertainty, involving the acclelerative and intensifying commodification of everyday life (see McCann, 2001, 2002, 2005, 2012). ‘Enclosure’ became, in effect, shorthand to speak of unhelpful dynamics of excessive institutionalisation, bureaucratization, or administration within organisations.

In postdoctoral research I built on this ethnographic and theoretical work, turning to sociolinguistic register theory (see, e.g., Halliday 1978; Butler 1999, and many others), affect theory (see, e.g., Brennan 2004, Ahmed 2010, Grossberg 2010 and others), and cultural history (especially Raymond Williams’ work on ‘structures of feeling‘) in order to develop the general framework.

Counterintuitively, the fact that this research originated with a non-organisational focus is what makes it so well suited to the analysis of culture change in organisational dynamics. If the theoretical tools used to analyse culture change in organisations are forged in the empirical analysis of organisations, then the results will likely be primarily descriptive in character. Description tends to be of limited operational efficacy in the necessarily comparative analysis of cultural climate and of little guidance in trying to understand our own participation in the enactment of culture change.

Because all organisations rely on a subsystem of substantially informal human relationships and interactions, any effective model of culture change in organisations needs to be based on principles that are also inclusive of governing dynamics of attitude, behaviour, and social interaction in explicitly non-organisational culture. Indeed, I would argue that the spectrum of less formal qualities of relationship in an organisation are the very heart of possibility in culture change. You cannot construct a clear roadmap for culture change when they are excluded, or even marginalised, in the model being used.

http://www.anthonymccann.com

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—. 2005. “Voice, Footing, Enregisterment.” Journal of Linguistic Anthropology 15(1): 38-59

Sara Ahmed. 2010. “Happy Objects.” In The Affect Theory Reader. Melissa Gregg and Gregory J. Seigworth, eds. 29-51. Durham, NC: Duke University Press.

Richard Bauman and Charles Briggs. 1990. “Poetics and Performance As Critical Perspectives on Language and Social Life.” The Annual Review of Anthropology 19: 59-88.

Teresa Brennan. 2004. The Transmission of Affect. Ithaca, NY: Cornell University Press.

Lance St. John Butler. 1999. Registering the Difference: Reading literature through register. Manchester and New York.

Jenny Cheshire and Allan Bell. 2003. “Register and style.” In International Encyclopedia of Linguistics Vol 3. William Frawley, ed. 454-459. Oxford: Oxford University Press.

Todd Cronan. 2012. “The Aesthetic Politics of Affect.” Radical Philosophy 172: 51-53. URL: http://nonsite.org/review/radically-private-and-pretty-uncoded (accessed Dec 2012)

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Anind K. Dey. 2001. “Understanding and Using Context.” Personal and Ubiquitous Computing 5:4–7

Roy Dilley, ed. 1999. The Problem of Context. Oxford: Berghahn Books.

Peter Fawcett. 1997. Translation and Language. Linguistic Theories Explained. Manchester: St Jerome Publishing.

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Mohsen Ghadessy, ed. 1988. Registers of Written English: Situational Factors and Linguistic Features. London and New York: Pinter Publishers.
—.  1993. Register Analysis: Theory and Practice. London and New York: Pinter Publishers.

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Lawrence Grossberg. 2010. “Affect’s Future.” In The Affect Theory Reader. Melissa Gregg and Gregory J. Seigworth, eds. 309-338. Durham, NC: Duke University Press.

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—. 1979. Politics and Letters. New York: Schoken Books.