Two seemingly unconnected things: My six year old son has taken to referring to himself as his thirteen year old sister’s imaginary friend. (I find myself half believing him). And a couple of weeks ago I attended a gathering of Higher Education Scholars.
I have previously posted about these events (The spirit of research, Yarning circle, Thoughtful citations, Staying in place), a roughly tri-annual gathering of Sydney-based researchers in higher education. The most recent session was hosted by Vanessa Fredericks, Lilia Mantai and Elaine Huber at the University of Sydney. The theme was Mind the Gap: Contemplating power, privilege and pedagogy:
The purpose of this meeting is to reflect on the ways higher education (teaching and research and academia as a whole) might be restricted by oppressive pedagogies. We consider what value we might add to higher education if we dared to free our minds and bodies from colonial, neoliberal, Western and masculine ideas … We begin by positioning ourselves as being-in-the-academy. We reflect on our positions and acknowledge that the space which we occupy, speak and write from is a privileged space. We open the introspective space to think more broadly about research and the University – itself a product of colonialism, and a space which is influenced by neoliberal practices and policies. We invite you to slow down and be ‘lazy’ (Shahjahan, 2015), to engage in ‘tactics of resistance’ (Shahjahan, 2015, p. 489). We consider the ways in which slowing down and re-embodying our approach to research and pedagogy, can lead to a practice of being-in-the-academy that is ethical
and responds to the other.
The organisers provided a thoughtful reading list, including:
- hooks, b. (1994). Teaching to Transgress: Education as the practice of freedom. New York & London: Routledge.
- Kuokkanen, R. J. (2007). Reshaping the University: Responsibility, indigenous epistemes, and the logic of the gift. Vancouver: UBC Press.
- O’Loughlin, M. (1998). Paying attention to bodies in education: Theoretical resources and practical suggestions. Educational Philosophy and Theory, 30 (3), 275–297.
- Orr, D. (2002). The uses of mindfulness in anti-oppressive pedagogies: Philosophy and praxis. Canadian Journal of Education, 27 (4), 477–490
- Shahjahan, R. A. (2015). Being ‘lazy’ and slowing down: Toward decolonizing time, our body, and pedagogy. Educational Philosophy and Theory, 47 (5), 488–501.
- Shahjahan, R. A. (2019): On ‘being for others’: time and shame in the
neoliberal academy, Journal of Education Policy, forthcoming.
Throughout the day, we talked, we listened, we thought and we played. We introduced ourselves and found commonalities through a web of connections:
We had loosely structured, wide-ranging discussions about our bodies in relation to research, teaching and leadership. We breathed. We listened to music, drew, played with play-doh and lego:
Why such frivolous, unscholarly behaviour?
Jane Gallop in Anecdotal Theory (2002), refers to playfulness in a research context as “an attempt to theorise from a different place” and to speculate around ideas that have a tendency to “disable thought”.
Here is the connection with my my son’s imaginary selfhood and our playfulness as scholars: both offer ways of reflecting on our subjectivities and positionalities.
Play occupies a liminal space that invites a suspension of disbelief and relishes possibility and transformation. When playing, we suspend disbelief; we create unreal or quasi-real spaces; we tend towards extravagance and exaggeration; we move away from seriousness to nonsense and foolishness; and we value emotional responses (Bulkeley 1999, p 62).
Slowing down as scholars, taking time to play, allows us to ask ‘what if?’ and to imagine what might be possible. We can recreate the space of the university and our places in it.
In thinking about playfulness, I revisited the work of Johan Huizinga (1950):
A play-community … tends to become permanent even after the game is over… The feeling of being ‘apart together’ in an exceptional situation, of sharing something important, of mutually withdrawing from the rest of the world and rejecting the usual norms, retains its magic beyond the duration of the individual game.
I am already looking ahead to future gathering of these folks, and have been inspired by the work of Tamson Pietsch, Where I stand, on recrafting academic biographies and research narratives.