Life And Death In Higher Education

This study is the result of many years of research but is topical because of the current teacher shortage. At its peak in 1961 there were 40,000 men and women who entered colleges of education in Britain compared to 50,000 who entered traditional universities. There have been interesting histories of individual colleges but this book takes a holistic approach which was supported by the historian Professor Asa Briggs. This controversial study is packed with fascinating facts that will intrigue and inform readers. As well as the relationship between colleges and schools social issues are analysed such as the role of working class teachers and the battles of women staff and students. New evidence is provided for the colleges' expansion and their sudden closure. The study draws on undiscovered official and local archival sources. An important feature is the testimony drawn from interviews from former college students, the oldest being 101 years. This immensely readable book appeals to general readers as well as specialist historians of education. It is of particular interest to teachers, especially those whose institutions were originally colleges of education. Political scientists and sociologists will find much of relevance, as will feminists who have enjoyed Debenham's last two published books.

This volume argues that refusal is a viable political ethics in education. It is an ethics that allows space for new possibilities to emerge, with the potential to enrich higher education study and pedagogies in the future. Chapters examine the ethical, epistemological, political and affective premises of refusing the colonial university, and reflect upon what refusal means for higher education decolonization across international settings. Refusal marks a political ethos and praxis that denies, resists, reframes and redirects colonial and neoliberal logics, while asserting diverse sovereignties and lifeworlds. Whereas resistance may reinscribe the weakness of the colonized in the power relations with the colonizer, refusal interrupts the smooth operation of power relations, denying the authority of the settler state and remaking the rules of engagement. It is a political stance and action that denies the very legitimacy of power over the subjugated. This collection views refusal not as an end in itself, nor as a mode of critique, but as a necessary first step for educators and students in higher education to invest in the idea of radically different modes of futurity. It explores how educators and students in higher education can invent pedagogies of refusal that function ethically, affectively and politically, and asks: What do pedagogies of refusal look like? How might western universities sustain and support refusal, rather than discipline it? What assumptions are sustained by ruling out certain educational futures as out of bounds, or impossible? This book will be important reading for researchers, scholars and educators in Decolonizing Education, Higher Education Transformation, and Philosophy of Education. It will also be valuable to policymakers and activists who are considering how refusal might be carried out within and outside institutions.

Is there life after death for secondary education? This book focuses upon the quality of learning. ‘Reform’, so called, too often begins with qualifications, examinations, institutional provision, paths of progression. All those are very important, but their value lies in the support they give to learners and their learning in its different forms. One needs to start with the aims of education and then with what it means to learn (practically, theoretically, morally) and with the very many different needs of the learners. That is what this book aims to do. In so doing, it will be both philosophical in analysis and empirical in example. So much is happening ‘from down below’ that goes unrecognised by policy makers. But innovations too often get hampered by government interventions, by a bureaucratic mentality and by failure to spread good practice. The general argument of the book, therefore, will be illustrated throughout with detailed references to practical developments in schools, colleges, the third sector, youth work, independent training providers and professional bodies – across several countries. The book builds on Education for All, which was based on 14-19 research into secondary education, this book transcends the particularities of England and Wales and digs more deeply into those issues which are at the heart of educational controversy, policy and practices and which survive the transience of political change and controversy. The issues (the aims of education, standards of performance, the consequent vision of learning, the role of teachers, progression from school to higher or further education and into employment, the provision of such education and training and the control of education) are by no means confined to the UK, or to this day and age. Pring identifies similar problems in other countries such as the USA, Germany and France – and indeed in the Greece of Plato and Aristotle and offers solutions with a comparative perspective. It is a critical time. Old patterns of education and its provision are less and less suitable for facing the twenty-first century. The patterns and modes of communication have changed radically in a few years and those changes are quickening in pace. The economic context has been transformed, affecting the skills and knowledge needed for employment. The social world of young people raises fresh demands, hopes and fears. A global recession has affected young people disproportionately making quality of life and self-fulfilment ever more difficult to attain. In addressing ‘learning’ and the ‘learners’ first and foremost, the book will argue for a wider vision of learning and a more varied pattern of provision. Old structures must give way to new.

Discusses how school choice, misapplied standards of accountability, the No Child Left Behind mandate, and the use of a corporate model have all led to a decline in public education and presents arguments for a return to strong neighborhood schools and quality teaching.

At about the age of 13 I began to realise that my formal education was separating itself off from my philosophical education. Of course, at the time I did not know it in this way. I experienced it as a split between what I was being taught and my experience of what I was being taught. It was, I now know, the philosophical experience of formal schooling. It was not until beginning the study of sociology at 16 that I came across the idea of dualisms—pairs of opposites that always appeared together but were never reconciled. In sociology it was the dualism of the individual and society. The question most asked in our classes was always regarding which aspect of the dualism dominated the other. The answer we always leaned towards was that both were mutually affected by the other. The answer seemed to lie somewhere in the middle. It was only at university, first as an undergraduate and then as a postgraduate, that I came across the idea of the dialectic. Slowly I began to recognise that the dualisms which plagued social theory—I and we, self and other, good and evil, modernity and post-modernity, autonomy and heteronomy, freedom and nature, truth and relativism, and so many more—were not only dialectical in being thought about, but also that the thought of them being dialectical had an even stranger quality. It was the same experience as being at school.

This book provides a forensic and collective examination of pre-existing understandings of structural inequalities in Higher Education Institutions. Going beyond the current understandings of causal factors that promote inequality, the editors and contributors illuminate the dynamic interplay between historical events and discourse and more sophisticate and racialized acts of violence. In doing so, the book crystallises myriad contemporary manifestations of structural racism in higher education. Amidst an upsurge in racialized violence, civil unrest, and barriers to attainment, progression and success for students and staff of colour, doing equity and diversity for success in higher education has become both politically urgent and morally imperative. This book calls for a redistribution of power across intersectional and racial lines as a means of decentering whiteness and redressing structural inequalities in the academy. It is essential reading for scholars of sociology and education, as well as those interested in equality and social justice.

"A harrowing account of the profoundly consequential decisions American universities made about refugee scholars from Nazi-dominated Europe. The United States' role in saving Europe's intellectual elite from the Nazis is often told as a tale of triumph, which in many ways it was. America welcomed Albert Einstein and Enrico Fermi, Hannah Arendt and Herbert Marcuse, Rudolf Carnap and Richard Courant, among hundreds of other physicists, philosophers, mathematicians, historians, chemists, and linguists who transformed the American academy. Yet for every scholar who survived and thrived, many, many more did not. To be hired by an American university, a refugee scholar had to be world-class and well connected, not too old and not too young, not too right and not too left and, most important, not too Jewish. Those who were unable to flee were left to face the horrors of the Holocaust. In this rigorously researched book, Laurel Leff rescues from obscurity scholars who were deemed "not worth saving" and tells the riveting, full story of the hiring decisions universities made during the Nazi era."--Provided by publisher.