Saturday, 28 March 2020

Juno and the Book

The Book was three weeks overdue. Juno found herself running with it to the library, seized with sudden guilt, just before closing time on Friday afternoon. The State had tightened up their renewals policy after the new loans scheme proved so popular that the Books were starting to run out. As she ran, she wondered how a reading programme intended to build empathy and understanding through the ‘celebration of difference’ had ended up being a bit of a bun fight.  There was now a three month waiting list for the most popular titles, and even the older books were usually checked out by lunchtime.

“Can I renew it – please?” Juno smiled hopefully at the librarian.  The older woman was clearly embracing her role; she’d put together the classic librarian assemblage, from the pinze nez and bun, to the cardigan and sensible shoes. It wasn’t uncommon for people to dress in costumes which reflected the roles of bygone days (roles known back then as ‘jobs’) - from those times when labour was a commodity, and someone else decided what you were worth.  During her run to the library Juno had seen a waitress, a park-keeper, and more randomly, someone dressed as a priest.  Uniforms of all kinds were banned now, but strangely people still loved to dress up and look like each other. The imposition of difference had ironically resulted in resistance through similarity.   Caught up in the librarian/wayward lender scenario, and the pleasure in acting it out, Juno half-expected to be shushed at this point.  But the building itself was anything but quiet.  Most of the noise, it seemed, came from the Books themselves, and she could hear a low rumble of conversation echoing through the vaulted atrium. Clearly the chatter hadn’t been successfully confined to the sound-proof reading rooms.

True to form, the librarian looked exasperated. “There’s already a waiting list – and this is your third renewal.  What are you doing with it, for heaven’s sake? Memorising every word?”
Juno considered the woman in front of her for a moment before fixing on a strategy. This was a person who clearly loved stories; you had to, to toil all day for nothing in a place like this. 
“I really need to know the ending. Just one more day?”

***
They’d burnt all the analogue books just before the revolution of 2021. It was during that strange time of interregnum – while the world was dying and waiting to be reborn. A time full of dark words from powerful and dangerous men, foolhardy, arrogant and incredibly self-assured. If there was a mood that Juno remembered from that time – and she couldn’t remember much – it was utter self-belief in the face of obvious untruths.  Not just from leaders, but manifested through denial on a massive human scale; everyone seemingly blind to the world around them - a world that was rapidly falling apart.   Old fuels disappeared quickly, but that wasn’t the only reason they burnt the books.  In the pain of loss and shame, and a desire for new priorities and collective renewal, it seemed best to obliterate the past and just start all over again. 

Back in her apartment, Juno ran her finger down the Book’s spine.  When you joined the library you had to sign a long list of terms and conditions in order to receive your card; it wasn’t like the loan system she remembered as a child.  There had been a bit of misuse of the Books; people using them like the old-fashioned dating app Tinder, taking out things they liked the look of and browsing with no intent to read them properly.  Juno had been guilty of this too for a while, but told herself it was just natural curiosity.  The rules now stated that there was to be no intimate touching of the books, other than the necessary functions of handling them.  But she’d broken the rules twice already with this one.  How could you really immerse yourself in a story unless you held it closely – felt its weight, buried yourself in its scent? 

Juno’s latest book was called Malthe. He came from Denmark originally, and she loved his contrariness.  Malthe dressed conservatively, but beneath the shirts and pressed trousers were numerous tattoos - words overlapping across his skin, so that reading him became much more than just an auditory experience.  The slimness of his hips disguised a love of pastries, and he would smoke cigarettes on the balcony straight after the five mile runs he took every day. Juno loved to hear the strange words of his country and tales of old customs, from days before the removal of borders and the emergence of One Nation.  He told of his life in Nyvhavn, describing the rows of coloured houses stretching down from Kingens Nytorv along the harbourside.  He shared the stories of Hans Christian Anderson, and of other lesser-known traditions and folk-tales, and spoke of the power of  ‘faelleskaab’ – togetherness, belonging and community; not only was it a different time, but it felt like a different world.

There were no stipulations about what you should do when you took a book out, so Juno used her imagination. She read Malthe everywhere; on the train, walking through the park, sitting on benches in the bustling squares, while the people around them bartered and traded.  At night she dreamt of travelling, to visit the places of which he spoke so eloquently. It was loneliness probably – or that’s what Juno told herself – along with the power of Malthe’s story-telling. She’d read an article years ago, about people who were sexually attracted to intelligence. His words moved her so much that when she closed her eyes she could see them dance in all their strangeness, enveloping her in such a way that made her body seemed to vibrate with the echoes of them.  It was very much like the virtual reality games that had been so popular in the days when actual reality got too much to bear. She had a strange sense that Malthe’s words might actually be written on his bones, or borne along on his blood cells.  She wanted to feel him inside her too, but Malthe told her laughingly that he wasn’t ‘that kind of a book’.

That she only had one last day with the Book felt desperately unfair. A loans system should rightly reflect the length of time you actually needed to read something; although if she was honest, Juno knew she could have kept Malthe for a year and still not understood or absorbed everything he had to say.  She’d planned a long walk and a picnic lunch, but for some reason Malthe seemed to want to stay near the apartment.  He was unusually reticient too, responding to Juno’s questions with counter-queries and empty pauses, which she ended up filling.  It took her until lunchtime to realise that this time, she was the one being read.

And once the reading started, the stories rushed back to her in a flood. Tales of childhood, of lost words and phrases, descriptions of food, of friends and pasttimes... and of growing up on a coast where the sea still lapped the shore and you could walk on sand rather than plastic.  Of games that she would play with friends in the street, and of the libraries with real paper books in.

**
Later, back at the library, Juno signed a new library card.  She hadn’t noticed before, but the phrase on the back read Veritas Liberabit Vos.  Malthe had told her the same – that the truth will set you free – when he convinced her that it was time to tell her own story.  Smiling, and brimful of words, she handed him back, and checked herself in.

Sunday, 5 January 2020

Our Rhizomatic Life

We are...
sea lavender
Kentucky bluegrass
daisies and tulips
couch grass
turmeric
mint
and ants.
by Irene Leach
Bamboo and waterlilies
crassula and rhubarb
Virginia creeper
Venus flytrap
lily of the valley
bluebells
string figures
and webs.

We are...
what connects us
fragrance and echoes
weavers of memories
brash and persistent
hooking and knotting
embracing the mess
moving outwards and across

propagators, cartographers, seeds.


Monday, 30 December 2019

#30DaysReflectResist

As educators, we have little time to reflect on our practice. I'm convinced that the reason for this is largely political - who knows what we might think, share, or decide to change if we have time to really explore and consider the issues affecting what we do in our day to day working lives? Means of resistance are becoming more squeezed, as we fight the bureaucracy of 'academic capitalism', where time is money, and less time is our own. Twitter exchanges are carried out in soundbites; there is anger and there is frustration, and most of all, there is pain. We are all grieving for something - our disconnection from the natural world, from each other, for a world of equality which is unlikely to come in our lifetimes, for certainty and answers when everything feels upside down.

Yet we need to continue to seek out affirmative approaches to change, that take us out of places of pain and inspire hope. These might just be temporary 'lines of flight,' but the disruptions to the status quo can produce a ripple effect that lead to lasting change, even if we can't see what these might be right now, or know where they might take us. Networks like #ClearTheAir slow down linear time as conversations loop and emerge through thinking that is deeply relational and reflexive; but most of all informal, driven through the will of individuals to learn and share together in a spirit of humility and vulnerability. These are the kind of spaces where learning happens, but they require a presence and openness that can be difficult, particularly when we are fearful. Being reflective in this context means letting go; or as Brene Brown would say, 'daring greatly.'  Perhaps this is one resolution to start with in this new year.

In 2017 the fab Benjamin Doxtdator (@doxdatorb) put together a podcast which encourages us to take a pause and reflect on the 'productive interruptions' which might create small ruptures in the systems that limit and constrain us. You can listen to it here: http://www.longviewoneducation.org/give-educators-pause-2018/ On the back of his brilliant idea, I suggested we take the first 30 days of January 2018 to continue pausing and reflecting in response to different questions about social justice in education, grouping them with the hash tag #30DaysReflectResist.  And now I'm suggesting we do it again in the early days of 2020.

I have started to post reflective questions on the 30 Days Google doc - please take a look and add your own question to the list.  I will then post one for each day of January on Twitter using the hash tag #30DaysReflectResist. How much or how little you join in is up to you, but if you would like to pause and reflect in the company of others, it might be a great way to start your new year.

It's in our interests to stay awake and alert to means of resistance, even when anaesthetizing (in whichever way we choose) feels like an easier way to deal with the pain. As the structures within which we work become more restrictive and stultifying, it may be that the rhizomatic connections we make through projects like this really are the best hope we have for change and transformation.

Looking forward to reading your thoughts and tweets over the coming month - many thanks for sharing.

Thursday, 17 October 2019

Party in the Mid-life



Your Oestrogen’s on the wane, they said

But if I’m honest I saw her heading out the door ages ago

Skipping and jumping

hand in hand with the elusive Words that I’d been looking for in class

Plump-cheeked and confident

Ready for the party

Where undercover Serotonin hands out shots

And she can dance til dawn.

You go girl! I think

But also

Who will give me time to miss her?

Monday, 16 September 2019

Uni-form

They say we're the same
Yet my shirt bears the unique imprint of my DNA
as pre-sewn double helix insignia
While your tie constricts a neck
that takes in different air from mine.
Jumpers are made of wool from myriad sheep
and polyester-mix Teflon coated blazers
- crude as the oil they came from -
can't resist the stains of a million ancient organisms
born to wrap resisting teenage bodies.

Walking home, you said
The sun was butter
spread across pavements and melting in puddles.
It won't look the same tomorrow.
And school's manicured hedges
still have branches that escape
like unruly eyebrows.
'Be more hedge!' we laughed
and scuffed our shoes
too young to believe
we are not the world
and the world is not us.


Sunday, 10 March 2019

Rhizomes and Constellations


When I was a child, my mum used to complain about the bamboo in her garden. She would pull it up from one place, and it would pop up in another. No matter how much she tried to contain it, the complex underground system of roots was vast and unpredictable. The plant, of course, is a rhizome - a continuously growing subterranean system, connected through roots, nodes and buds - familiar to us through other plants too, such as couch grass, ferns, ginger, funghi and the humble buttercup.  My presentation to #BrewEdLeeds was about rhizomes, to a rhizome - as the Twitter network can be seen to operate in a similar way to bamboo. Individuals ('nodes') join together, intersect, connect, and at times emerge into the sunlight, blooming and flourishing - if only for a short time.  Attempts to 'pull them up' may be thwarted as people resist the institutional hierarchies that constrain them; unlikely, and chance connections may be made. A surprising symbiosis may be formed, as those on different sides of the educational fence come together - perhaps for a project of shared values like #BAMEed or #WomenEd.  The 'earth' around us in the Twittersphere may be fertile and provide good conditions for growth, or at other times prove toxic and kill off attempts at solidarity.  (Of course we cannot leave aside platform capitalism and the monetisation of our activities in this online space, but a desire to work in a spirit of affirmative ethics (Braidotti, 2013) encourages me to both critique and appreciate Twitter at the same time).

Rhizomatic processes challenge the notion of curriculum as enacted today in a call to teach 'the best that has been thought and said.' As Cormier (2008) states '...the rhizomatic viewpoint returns the concept of knowledge to its earliest roots. Suggesting that a distributed negotiation of knowledge can allow a community of people to legitimize the work they are doing among themselves and for each member of the group, the rhizomatic model dispenses with the need for external validation of knowledge, either by an expert or by a constructed curriculum. Knowledge can again be judged by the old standards of "I can" and "I recognize." If a given bit of information is recognized as useful to the community or proves itself able to do something, it can be counted as knowledge. The community, then, has the power to create knowledge within a given context and leave that knowledge as a new node connected to the rest of the network.'


Deleuze and Guattari resist the idea of concepts and metaphors in their writing; yet several years ago Lou Mycroft and I claimed the rhizome as a way of both making sense of our interconnected professional lives and the way in which education can be re-imagined for life in the twenty-first century.  The need for agency is pressing and apparent; as teachers leave the sector, students at all levels are instrumentalised and commodified, and frustrations emerge in wide-spread mental health issues.  By working nomadically, outside of formal hierarchies and through the energy of new projects and ideas, rhizomic emergences (just like weeds) can thrive both in wastelands and pristine gardens. They pay no heed to artificial boundaries of sectors, buildings, organisations and funding bodies (Mycroft and Sidebottom, 2018).

What can be done with a few people contributing a fiver and a few hours of their time never ceases to amaze me.  BrewEd, and movements like it, are nomadic in their resistance to the territorialisation of time and space; there is faciliation and guidance, but no centre.  Spin-offs, re-mixing, riffs and repeats are welcome and expected.  It is, however, worth paying heed to Deleuze and Guattari's (1987) warnings of 'reterratorialisation'; when the system works to bring back movements into majority lines, by a process of 'recoding.'   A central organising system, or incorporation of a movement would be examples of this. Think about how many times something spontaneous and fun has been ruined by overly zealous moves to systemise it, organise it or somehow make it better?


Constellations, in the artistic sense, are cross-disciplinary, mixed methods installations which draw together disparate artists, usually around a central theme. They are usually temporary; coming together to create something challenging, activist and often beautiful, with value emanating from the whole rather than the component parts. In a project-based constellation, we draw on the idea that the 'work is the institution' rather than the institution driving the work. By thinking nomadically, you are able to work to your own values - perhaps across multiple constellations at any one time. (Mycroft and Sidebottom, 2018).

Image: Tangled Mess by Paul Rodecker

Braidotti (2013) explores Spinozan principles of potentia and potestas, to help rhizomatic practitioners walk the tightrope of working differently in traditional spaces. Potestas is defined as ‘politics as usual’, meaning not (necessarily) party politics but the exercise of hierarchical power; conventionally defined as ‘leadership’. Potentia is a politics of hope (Mycroft and Weatherby, 2017), opening up spaces for thinking and working together differently. It contains within it the notion of ‘affirmation’, direct from Spinoza (Braidotti, 2016), which respects the history of standpoint politics, whilst at the same time encouraging a move beyond the places of pain that drive them, to a post-identitarian future.  Potentia alone sounds enticing, but we live in a world of power hierarchies where we need to temper the mix with potestas, in order to have any impact. (Mycroft and Sidebottom, 2018).


My closing question to #BrewEdLeeds was - how can we work as rhizomes and constellations in order to gain agency and make change? One answer was that 50 people thinking, connecting, and raising money together in a pub on a Saturday is one way in which we're already doing exactly that.


References:


Wednesday, 2 January 2019

Growth Rings




It was a year of words
So full, that some spilled over
To be corralled into formal shapes
others gravitating
to half-forgotten sediment
breaking down letter by letter,
fragments landing rich and fertile
covering the leaf litter words of rotten men
to re-emerge with the surprise of exclamation marks
punctuating shoots of joy.

A year of multiple rhythms
And odd ellipses of silence
three dots heavy with their own message
and closing doors of full stops.
Words infused by marching characters
softly changed as if brushed against pollen
rhizomic webs of reciprocity
appearing different in the slanting light
crystallising new perspectives.


If you mark the good years
with wide concentric rings
then this book should have gaps








For new pages
where you can see the grain, if you look hard enough
White and waiting
with ink soaking through like sap
a reminder;
We are here, We are here.