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Diffractive memory-stories and response-activeness in teaching social justice
Abstract
This article presents a diffractive arts-based narrative that results from a re-turn of our work with subjectivity and memory in relation to our involvement with teaching social justice and diversity in education. Through intra-action, we explore the entanglement of subjectivity and memory in working towards different possibilities for more response-active social justice curricula and pedagogy. The concept of nested-time informs our diffractive narrative as we engage with our experiences and becomings in a non-linear and collaborative way. We use the concept of shared responsibility as an intermezzo to memories of discomfort, emotions of guilt, self-doubt, messiness, frustration, and complexity and the way these might help us to think and act differently. The diffractive memory-stories thus create possibilities for response-activeness as we imagine new responses and actions against social injustices and sufferings in our classrooms and in our communities.
This article uses poetry to articulate a collaborative object inquiry into educational spaces through which we move/d. At the time of this study, we were both teacher educators at a university in South Africa, working in social justice and ecojustice in education and how these intersect with teacher development and professional development. Given South Africa’s history of discrimination and how this continues to manifest in the present, a challenge is to develop ways for students to engage with difficult and complex past experiences and become educators who can collaboratively disrupt, rather than reproduce, oppressive systems and structures in education. We respond to this challenge by engaging in collaborative arts-based self-study methods that enable us to draw on our educational experiences and consider how we might strengthen our educational practices as teacher educators. We specifically employ poetry to engage in a diffractive reading of our experiences and work with object inquiry to foreground where differences emerge and why they matter. These differences are conceptualized as affirmative and productive of creative ruptures. Through exploring these differences, we seek to generate pedagogical opportunities for preservice teachers to engage in critical self-study of becoming-educators and work towards socially and ecologically just futures. We hope to change our practice by employing collaborative self-study to engage in a diffractive reading of becoming-educators. In addition, we aim to generate pedagogical possibilities for preservice teachers to explore their journeys of becoming-educators creatively and collaboratively.
Re-turning to our experiences of putting a diffractive methodology to work ourselves, as well as engaging with the writings of Donna Haraway and Karen Barad, we produce some propositions regarding a diffractive methodology for researchers to consider. Postqualitative research disrupts the idea that educationalists can be given tools or techniques to investigate the world objectively, independently and at an ontological distance from the researcher. Therefore, avoiding prescription and a rush to application, we take up Stephanie Springgay’s proposal (drawing mainly on Whitehead) to diffract a non-hierarchical list of propositions through the text that disrupt the theory/practice binary and activate a self-organising potential for adopting a diffractive methodology in research. We use a diffractive methodology (spatial and temporal), theory and practice as a way of activating experimentation with the affirmative method of diffractively reading texts, oeuvres and philosophies through one another. Propositions generated as part of a published example of a re-view of three books on posthuman non-representational research are also diffracted through the text. These two entangled ‘sets’ of propositions creatively engage with the in/determinate direction of what a diffractive methodology might look like in practice, while at the same time being cognisant of the complex discussions about the appropriateness of referring to ‘methods’ or ‘methodologies’ as human-centred activities.
In this performative text, we explore the events that unfolded around the #ShimlaPark incident on February 22, 2016, on the Bloemfontein campus of the University of the Free State (UFS), South Africa. The text consists of four voices; that of a student, an educator, theory, and the official report commissioned by the UFS after the #ShimlaPark incident. These voices are conceptualized as an assemblage of experience. We employ arts-based research as an affective event that enables us to generate new problems, to create new concepts that allow for the emergence of a different world.
The wave of student-led protests that have taken place across the South African higher education landscape over the last two years provides us, as teacher educators, with the opportune time to reflect on how our pedagogical practices relate to larger societal transformative imperatives. We engage with the relationship between pedagogical practices and social transformation by attending to questions concerning identity, intersubjectivity, and group relations. We argue that conventional pedagogical practices that work towards social justice are entangled with and regulated by identity politics, and that such a position equates these pedagogical practices with a politics of negation and ressentiment. By drawing on Deleuze's interpretation of the concept of fabulation and Deleuze and Guattari's argument that desire is a positive social force that enables experimentation to occur, we re-imagine the idea of pedagogy as a politics of affirmation. Such politics, we argue, makes possible the constitution of new social collectivities that are able to escape the gravitational pull of identity politics and ressentiment. We posit that, in the midst of student protests, this is an important first step in generating the conditions to experiment with the creation of a different, more socially just future.
The chapter explores an under-researched aspect of South African higher education (HE), namely its language dynamics, from a relatively new perspective of effects of globalisation on language dynamics in South African HE. With a specific focus on Afrikaans, and using three data sets derived from an on-going research on sociolinguistics of South Africa’s higher education at the University of the Free State (UFS) in South Africa, the chapter brings to the fore the complexities attendant to policy and programme initiatives aimed at maintaining Afrikaans as a language of HE in the face of globalisation forces. The first data set—referred to as “sociolinguistics of social justice”—first presented in Mwaniki (2012a) points to Afrikaans in South Africa’s HE being perceived as inimical to social justice; an idea that is largely associated with the spread of democracy, a spread which in turn is a consequence of globalisation. The second data set—referred to as “sociolinguistics of knowledge production and dissemination”—first presented in Mwaniki (2014) demonstrates how globalisation pressures emanating from the now widely accepted international benchmark in HE of publishing research in internationally accredited journals has led to a publishing shift at this South African university. The third data set—referred to as “sociolinguistics of learning resources”—presented for the first time in this chapter shows how, despite UFS’s overt language policy that advocates for use of Afrikaans in teaching and learning, non-availability of up-to-date learning resources in Afrikaans largely due to global book market dynamics beyond institutional or country control is gradually eroding the status of Afrikaans as a language of teaching and learning in South African HE.
In this chapter we go back to the group of students we introduced in Chapter 7. This small group of seven students was enrolled in an alternative Professional Experience unit offered to secondary teacher education students at the University of Western Sydney (UWS).This alternative practicum, Professional Experience Three, or PE3, was designed to give students an experience of learning to be teachers outside the institutional and bureaucratic constraints of school classrooms.
In this article, I deterritorialize the subject by thinking with concepts in the new empiricisms. Thinking first with Deleuze and Guattari’s concept of the Body without Organs, and then with Deleuze and his reading of Bergson’s concept duration, I attempt a reimagining of voice that starts with an ontological unit no longer that of the individual human being. Given this rupture, I pose the following questions: What might it mean to think voice in its many forms as not linked to an “I” of the humanist subject? What does a rethinking of the “I” portend for thinking voice? Is there an “I” of the inquirer or narrator that can be burdened with voice in the new empiricisms? What kind of voice can be thought once voice no longer has to be present, emanating from a unique, essentialist subject, (“I”) conscious to itself? In other words, if there is no subject in the humanist sense, what form does research or thought take in the new?
This chapter contextualizes the approach to oppression and social justice taken throughout this book. It provides a framework for readers who approach oppression and social justice from other positions to see what approaches we share, and where we differ. Our intention is to foster a broad and continuing dialogue among the many people who struggle, as we do, to find more effective ways to challenge oppressive systems and promote social justice through education. The chapter examines the enduring and the ever-changing aspects of oppression by tracing ways in which "commonsense" knowledge and assumptions make it difficult to see oppression clearly. We underscore the value of history for discerning patterns, often invisible in daily life, that reflect systemic aspects of oppression as it functions in different periods and contexts. We propose concepts that enable us to freeze and focus on specific forms of oppression in our teaching while staying cognizant of the shifting kaleidoscope of dynamic and complex social processes in which they are embedded. As historical circumstances change and newly emerging social movements take up issues of oppression in the United States and throughout the world, new definitions and understandings will evolve. Through highlighting the historical and contextual nature of this process here, we hope to avoid the danger of reifying systems of oppression as static or treating individuals as unidimensional and unchanging. History illustrates both how tenacious and variable systems of oppression are and how dynamic and creative we must continue to be to rise to the challenges they pose. The concepts and processes we present in this text are also continuously evolving. We hope the work presented in this second edition will contribute to an ongoing dialogue about social justice education theory and practice in ways that can have more potent and sustained impacts for justice, fairness and equality in our world. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
In this paper we explore the very particular forms and productive possibilities of collaborative writing that are generated in collective biography workshops, focusing in particular on the collaborative generation of memory stories. Drawing on conceptual resources from Deleuze and Barad we work our way through the paradox of working with intensely felt evocative memories within the poststructural conceptual space of the deconstructed -of-thought. We analyze a story told in a collective biography workshop on writing, and work with it in relation to the concepts of being as emergent within the encounter, intra-action or the entanglement of agencies, the significance of matter, the movement from perception and affection to percept and affect, and diffraction as concept and practice.
The paper interrogates the issue of language and social justice in South Africa's higher education using quantitative and qualitative data collected at the University of the Free State (UFS). Data were collected using questionnaires. Through purposive sampling based on South African and UFS demographics, 120 questionnaires were administered to UFS students. Descriptive and inferential statistics were used to analyse the data. The results show that language is a critical component in the conceptualisation and actualisation of social justice in South Africa's higher education. The results further indicate that language continues to play the role of privileging access to higher education for some, while curtailing access to higher education for others, in South Africa. The paper concludes that this reality is contrary to the principles of social justice and recommends a radical overhaul of the language dispensation in South Africa's higher education within the framework of social justice.
This paper proposes a new move in the methodological practice of collective biography, by provoking a shift beyond any remnant attachment to the speaking/ writing subject towards her dispersal and displacement via textual interventions that stress multivocality. These include the use of photographs, drama, and various genres of writing. Using a story selected from a collective biography workshop on sexuality and schooling, we document how we work across and among texts, thereby widening and shifting interpretive and subjective spaces of inquiry. We also consider how Deleuze and Guattari’s notions of territorialization/deterritorialization and the nomadic subject might be useful in theorizing such methodological moves in collective biography and our own investments in them.
Disclaimer UWE has obtained warranties from all depositors as to their title in the material deposited and as to their right to deposit such material. UWE makes no representation or warranties of commercial utility, title, or fit-ness for a particular purpose or any other warranty, express or implied in respect of any material deposited. UWE makes no representation that the use of the materials will not infringe any patent, copyright, trademark or other property or proprietary rights. UWE accepts no liability for any infringement of intellectual property rights in any material deposited but will remove such material from public view pend-ing investigation in the event of an allegation of any such infringement. Abstract I discuss the presence of memory within geography, particularly in relation to the interweaving non-representational ⁄ peformative ⁄ affective 'turns'. Memory seems under-considered in these non-representational geographies (nrgs) which focus on the affective performativities of the present and the richness and creative potentials therein. As memory is a fundamental aspect of becoming, the roles it plays in the peformative moment need to be considered. Richness, potential and creativity emerges not simply from the moment per se, but from the legacies of the past carried into the present, not least through memory which underpins imagination, creativity and (productive) affec-tive exchange. Emerging work on geography and memory does show some 'non-representational' traits and thus there is a potential for bringing this kind of work more fully into nrg. This is set in wider contexts of geographical approaches to memory, and the notion of ecologies of memories which form of interlinkages between individuals, various social collectives, materialities, texts, and past ⁄ present ⁄ future timespaces.
This article uses performative writing to explore the pedagogical entanglement of staff, students, and matter at the University of the Free State, South Africa. It is a collaborative narrative in which different voices share the textual stage. Each author contributes to one of the voices to create a performative narrative of how our experiences occur and emerge in this messy, complex, and volatile context. Our story sketches the backgrounds, in-between spaces, and “negative spaces” that pedagogy produces as relational encounters between human and the more-than-human world. We abandon the world of the real and move into a creative collaborative performative narrative space to explore the entanglements that pedagogies produce.
This article draws on Felix Guattari’s proposition of subject and subjected groups to explore the interplay between individual and group subjectivity within the higher education context in South Africa. The exploration is specifically orientated towards consider-ing the pedagogical possibilities of the concept of fabulation. Schizoanalysis is employed to map how six first-year pre-service teachers collectively envisioned a shared future. As a result of the mapping, diffraction is proposed as a pedagogical practice to create the conditions for fabulation to occur. It is argued that the act of fabulation enables pedagogy to be positioned as a practice of resistance to assumed orthodox truths. In addition, fabulation also orientates pedagogy as a practice of experimentation toward the creation of new social collectivities.
Since Donald Schön’s seminal address to the American Educational Research Association in 1987, reflective practice has become a cornerstone in both in-service and pre-service teacher education. Reflective practice rests on an assumption of teachers as independent subjects, capable of cognitively assessing cause and effect relationships to enact change. New materiality theories however, can augment professional learning in ways that broaden, deepen, and disrupt educative practices through the metaphor of diffraction. Diffraction illuminates differences and disrupts boundaries; whereas reflection involves a mirroring between subject and object that highlights sameness. Diffractive methods create openings for new understandings and ways of becoming; focus attention on how differences are materially constituted and come to matter; interfere with common notions of relationality, self, and practice; and invite the continuous (re)configuration of life in schools. Although diffractive methods are becoming more common in educational research, there are few applications within the realm of practice. This article explores three interrelated ways of going beyond reflective practice and inviting diffraction into the field of professional learning.
Narratives are often created within a linear time, which allows them to be organized into a simple and discrete series of events. However, narratives can be created outside of linear time, thereby changing the organization of the narrative. To think about this further, we draw from Henri Bergson’s concept of duration and Gilles Deleuze’s ontology of difference to reconsider time in narratives and question the simple temporal organization of events. In doing so we develop the concept of nested-time as a way of playing with time and narrative and encourage narrative researchers to experiment with time and narrative as well.
Deleuze and Guattari discuss the rhizome as being "absolutely different from roots and radicles" 6. The rhizome is explained via principles. 1 and 2: connection and heterogeneity.: "any point of a rhizome can be connected to anything other, and must be". Principle 3: "Principle of multiplicity" "There are no points or positions in a rhizome, such as those found in a structure, tree, or root. There are only lines". Principle 4: "Principle of asignifying rupture" "There is a rupture in the rhizome whenever segmentary lines explode into a line of flight, but the line of flight is part of the rhizome." Principles 5 and 6: Principle of cartography and decalcomania: Where traditional thought is 'tracing', a rhizome is a map. Tracing involves laying onto reality the pattern of structure, itself a construct. "The map does not reproduce an unconscious closed in upon itself; it constructs the unconscious". They take the term plateau from Gregory Bateson, it refers to a sustained intensity. "We call a 'plateau' any multiplicity connected to other multiplicities by superficial underground stems in such a way as to form or extend a rhizome".
"Write with slogans: Make rhizomes, not roots, never plant!"
Internationally, an interest is emerging in a growing body of work on what has become known as ‘diffractive methodologies’ drawing attention to ontological aspects of research. Diffractive methodologies have largely been developed in response to a dissatisfaction with practices of ‘reflexivity’, which are seen to be grounded in a representational paradigm and the epistemological aspects of research. While work on ‘reflexivity’ and ‘critical reflection’ has over the years become predominant in educational and social science research methodology literature, our reading indicates that there is still important conceptual work to be done putting these two practices – reflection and diffraction – in conversation with each other and exploring their continuities and breaks as well as examining the consequences for research methodologies in education. This article raises important questions about how the concepts of diffraction and reflection are defined and understood and discusses the methodological implications for educational research.
The central argument of this book is that the univocal ontology and corresponding immanent metaphysics of the French philosopher Gilles Deleuze (1925–1995) can provide a theoretical perspective capable of accounting for the complex nature of world politics.
“Every practice is a mode of thought, already in the act. To dance: a thinking in movement. To paint: a thinking through color. To perceive in the everyday: a thinking of the world's varied ways of affording itself.” —fromThought in the Act Combining philosophy and aesthetics, Thought in the Actis a unique exploration of creative practice as a form of thinking. Challenging the common opposition between the conceptual and the aesthetic, Erin Manning and Brian Massumi “think through” a wide range of creative practices in the process of their making, revealing how thinking and artfulness are intimately, creatively, and inseparably intertwined. They rediscover this intertwining at the heart of everyday perception and investigate its potential for new forms of activism at the crossroads of politics and art. Emerging from active collaborations, the book analyzes the experiential work of the architects and conceptual artists Arakawa and Gins, the improvisational choreographic techniques of William Forsythe, the recent painting practice of Bracha Ettinger, as well as autistic writers’ self-descriptions of their perceptual world and the experimental event making of the SenseLab collective. Drawing from the idiosyncratic vocabularies of each creative practice, and building on the vocabulary of process philosophy, the book reactivates rather than merely describes the artistic processes it examines. The result is a thinking-with and a writing-in-collaboration-with these processes and a demonstration of how philosophy co-composes with the act in the making.Thought in the Actenacts a collaborative mode of thinking in the act at the intersection of art, philosophy, and politics. © 2014 by the Regents of the University of Minnesota. All rights reserved.
This commentary offers a critique of literacy pedagogy that focuses solely upon a best practices approach to teaching and learning and argues for a relational pedagogy that relies upon diffractive thinking, reading, and writing.
The importance of managing transformational change led to the need to identify some critical issues in a university context. In view of the substantial transformational change that has already taken place at the University of the Free State, it is important to consider how the students perceive transformational change. In this quantitative study, a survey using a convenience sample of students residing in hostels showed that they were generally positive about the change taking place at the university. No significant difference was found with regard to differences in perception in terms of gender and race groups. Significant differences were however found with regard to the number of years studying at the University of the Free State. It is suggested that this study be followed up by a qualitative study to provide in-depth insight into students' attitudes and perceptions. Identification of student perceptions through research will help to guide management in transformational change processes.
School language policies stand at the nexus of identity politics and human rights in contemporary South Africa. Since 1996, litigation on school language policies has been resolved on the basis of language rights. Courts have emphasized that the mere mention of single-medium schools in the constitution in no way privileges these institutions over dual-medium schools, parallel-medium schools, or schools that otherwise accommodate multilingualism. In turn, legal proceedings have consistently upheld the letter of the law in terms of language rights, and English-speaking students have almost always been accommodated at former Afrikaans-medium public schools. But the constitutional goal of cooperative government remains unfulfilled. As a result, disputes over language policy continue to be costly, emotional, and directed at what “ought to be done” about one specific language, Afrikaans. This article focuses on the shortcomings of one case, the Mikro case, to argue that the vision of public education must be revised in order to consider language rights alongside principles of cooperative government.
MLN 120.5 (2005) 1112-1127
In his 1966 text Bergsonism, Gilles Deleuze wrote that, "A philosophy such as this assumes that the notion of the virtual stops being vague and indeterminate" (B 96; 94). Today, however, the notion is widely treated in imprecise and ill-defined terms, namely, as all the other stuff that is not actual, something like the universe in its totality and unfathomable complexity. Such a view of the virtual, however, distorts the crucial insights Henri Bergson is forging in Matter and Memory (henceforth abbreviated to MM). For Bergson it is the part that is virtual and the whole that is real. He strips matter of virtuality in order to show that, strictly speaking, a virtual life belongs only to subjectivity (we have virtual perception, virtual action, and virtual memory). For Bergson, individuated matter, what he calls a living center of action or zone of indetermination, develops in terms of a virtual-actual circuit (O 249; MM 104). In other words, the individuated and living body is the site of the condition of possibility of the virtual. In Bergson and Deleuze, the notion of the virtual works in the context of specific problems and operates on a number of different planes. In this respect it requires a pluralist ontology since one can speak of diverse modalities of the virtual, even though one is, in fact, speaking of a being of the virtual: for example, one can speak of the virtual or partial object, of the virtual image, virtual memory, and so on. In the first section of the essay I shall focus attention on the subject of the virtual as we encounter it in Bergson; in the second section I shall turn my attention to Deleuze's treatment of subjectivity in the case of virtual memory.
Of prime importance to Bergson in MM is "the progress of living matter," which is said to consist in a differentiation of function that leads to the production of a nervous system and its increasing complexification, involving the canalization of excitations and the organization of action. At the end of MM, Bergson configures his argument concerning the difference between matter and memory in relation to the duality of freedom and necessity. He maintains that although it is erroneous to construe freedom in nature as an "imperium in imperio," nature itself can be regarded as a neutralized and latent consciousness (O 377; MM 248). When the first gleams of an individual consciousness are thrown upon it they are said not to do so in terms of an unheralded light. This is because such a consciousness simply removes an obstacle by extracting from the real whole a part that is virtual. The more that living matter complexifies, the more it transforms this virtual into spontaneous action and unforeseen movements. As the higher centers of the nervous system develop, there takes place a significant increase in the number of motor paths among which the same excitations allow a living system to choose or select. This results, on the one hand, in increasing latitude to movement in space and, on the other, a growing and accompanying tension of consciousness in time. A complex system is one that lives with an intense life since it contracts an expanding number of external moments in its present duration. It thus becomes capable of creating free acts—acts of inner determination—which are spread out over a multiplicity of moments of matter and that pass through the meshes of necessity.
Freedom, then, has to be seen as intimately organized with necessity, and memory is bound up with matter. For Bergson, while a more complex organization of the nervous system assures...
As a result of the popularization of the narrative idea and the considerable diversity existing among narrative studies, a rather “all included” conception has arisen, in which the framework of narrative inquiry has been significantly blurred. For narrative inquiry to persist as a unique mode of investigation into human nature, a complementary dialogue is required that aims at outlining its core, alongside the emphasis given in the literature on diversity as its hallmark. As a possible reference point for this debate, recognizing the
narrative paradigm
that has crystallized since the “narrative turn” is suggested. The narrative paradigm is discussed in light of six major dimensions — ontology, epistemology, methodology, inquiry aim, inquirer posture and participant/narrator posture — indicating that it coincides with other interpretive paradigms in certain aspects yet proffers a unique philosophical infrastructure that gives rise to particular methodological principles and methods. Considering the narrative paradigm as the essence of narrative inquiry asserts that the latter is not confined to a methodology, as often implied. Rather it constitutes a full-fledged research
Weltanschauung
that intimately connects the “hows” of investigation to the “whats”, namely premises about the nature of reality and our relationships with it.
Through the philosophies of Bergson and Deleuze, my paper explores a different theory of time. I reconstitute Deleuze’s paradoxes
of the past in Difference and Repetition and Bergsonism to reveal a theory of time in which the relation between past and present is one of coexistence rather than succession. The
theory of memory implied here is a non-representational one. To elaborate this theory, I ask: what is the role of the “virtual
image” in Bergson’s Matter and Memory? Far from representing the simple afterimage of a present perception, the “virtual image” carries multiple senses. Contracting
the immediate past for the present, or expanding virtually to hold the whole of memory (and even the whole of the universe),
the virtual image can form a bridge between the present and the non-representational past. This non-representational account
of memory sheds light not only on the structure of time for Bergson, but also on his concepts of pure memory and virtuality.
The rereading of memory also opens the way for Bergsonian intuition to play an intersubjective role; intuition becomes a means
for navigating the resonances and dissonances that can be felt between different rhythms of becoming or planes of memory,
which constitute different subjects.
Much has been written recently about the Deleuzian concept of becoming. Most of that writing, especially in feminist criticism, has drawn from the later collaborations with Guattari. However, the concept of a becoming arises earlier and appears more consistently across the trajectory of Deleuze's work than the discussion of specific becomings might lead one to believe. In this paper, I trace the concept of becoming in Deleuze's work, and specifically in the earlier works. By doing so, I hope to shed some light on the specific becomings that are the focus of the collaborative work with Guattari, and to deepen an understanding of the concept in general.
This book tells the story of white South African studentsâhow they remember and enact an Apartheid past they were never part of. How is it that young Afrikaners, born at the time of Mandela's release from prison, hold firm views about a past they never lived, rigid ideas about black people, and fatalistic thoughts about the future? Jonathan Jansen, the first black dean of education at the historically white University of Pretoria, was dogged by this question during his tenure, and Knowledge in the Blood seeks to answer it. Jansen offers an intimate look at the effects of social and political change after Apartheid as white students first experience learning and living alongside black students. He reveals the novel role pedagogical interventions played in confronting the past, as well as critical theory's limits in dealing with conflict in a world where formerly clear-cut notions of victims and perpetrators are blurred. While Jansen originally set out simply to convey a story of how white students changed under the leadership of a diverse group of senior academics, Knowledge in the Blood ultimately became an unexpected account of how these students in turn changed him. The impact of this book's unique, wide-ranging insights in dealing with racial and ethnic divisions will be felt far beyond the borders of South Africa.
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