My idea: how can I introduce climate emergency and climate justice into the course I teach on through craft?
Thoughts on my initial research collated on this subject;
1. Attended Carbon Literacy training over 3 sessions in July 2023, I received certification from the CLP and accreditation as a Carbon Literate Citizen in October 2023. ‘On the course, learners develop their understanding of carbon reduction and climate action within institutional and global contexts. Crucially, the training supports
learners to take their knowledge into action, providing support mechanisms & networks for enabling climate action across UAL.
2. LCC September Staff Development. Talking Teaching: What is Climate Justice? in September 2023 with Rachel Clarke & Alejandro Martinez. ‘In this discursive session we will familiarise ourselves with some of the terminology around climate justice and share examples of creative practice and student projects. We will reflect on and apply approaches to embedding UAL’s climate, racial and social justice principles, through critical exploration, discipline specific contextualisation and pedagogies we will unpack and discuss challenges, while sharing practice.
3. On the BDI summer Away Day I met and asked Rachel Clarke BA (Hons) Design for Climate Justice the course leader of a new programme beginning in September 2024, if she would be involved / interviewed for my Action Research Project. ‘The course will help you to explore how creative design practice can inform and inspire action towards a more just, sustainable future. Working across subjects like graphic design, illustration, data visualisation and interaction design, exploring different perspectives and consider how collaboration can be used to preserve, restore and regenerate. Graduates will emerge as design professionals prepared to interrogate, advocate and educate – bringing together practical knowledge with creative vision to change the world around you for the better.
4. I asked George Barker my Carbon Literacy Trainer if I could interview him for my ARP.
5. I attended Facing Climate Fears: a research feedback session hosted by George Barker from the Climate and Environment Action Group, who interviewed staff and students about their experience of working and living through climate and ecological emergency. They recorded conversations, as a basis for work they developed – which recognises and provides support for staff and students facing Eco-anxiety. The stories, perspectives and data they gathered was anonymised and used to develop Facing Climate Fears: a workshop and resource for staff and students that offers tools and strategies of support while working through times of global crisis. This was designed in collaboration with the UAL Climate Emergency Network, and UAL’s Climate, Environment and Action Group.
6. I looked at Ual frameworks & policies on subjects including the Climate Action Plan, Climate Emergency Network, Climate and Environment Action Group and Research strategy 2023.
Thoughts on the research I can collate on this subject;
1. Interview my students on GB&I BA (Hons), pose the following questions;
What do they know?
What are they interested in in relation to their future careers?
What would they like to know about & learn?
2. Sustainability Champion: I was asked to develop & implement a plan to embed a sustainable culture into the course curriculum for GB&I BA (Hons) in Summer 2021. Review the work we created as staff for this project – what could I use from this research?
3. MA Design for Social Innovation and Sustainable Futures – could I speak to the course leader or students?
4. Investigate what other courses are available at Ual with an emphasis on sustainability, design and the climate?
5. CSM SWAP SHOP The UAL Climate Emergency Network founded the SWAP SHOP in 2022 in collaboration with technicians and students, as a space for material re-use and re-imagination. I want to visit the Airstream caravan to learn more about ‘how we move towards a collective, university-wide approach to material reuse, waste and circularity.’ Can I find the people who set this up, and interview them? The next swap is the 14th/15th of November, where I would have the opportunity to learn about recycling used materials for creative purpose.
6. Craft Council – look into them alongside other creative institutes, for an emphasis on sustainable craft and making – ask Joanna, my colleague on GB&I who used to work for them as a designer.
6. Create a reading list – get advice from all of the above.
I meet Shura for the first time, he teaches me how to Harvard reference something I’ve heard mentioned a lot since starting teaching without understanding what is meant. We talk about including quotes from staff and students in my reflective essay, if they are points of reflection. I’m advised to reflect on the statements impact, how they might help me to develop my artefact. He is part of the academic support team who offer help to all students including referencing and citation, workshops in academic skills, accountability. Tutorials with students and runs the programme ‘Get Ready’ in early September before courses begin – this sounds incredible. Shura and Hamish are based in the library, students can book tutorials online or in person for guidance, up to twice a week. This service is fantastic, I had no idea it existed, but I can now direct my GB&I students when they need advice and support.
Appendix’s
Put artefact / link / screen shots
References
Image reference lis
For correct referencing he advises using citethemright.com
Log in with your student credentials for template specifications to reference correctly. Shura tells me Harvard does not use footnotes, reference once and put it in the bibliography once. Citethemright.com has everything you may encounter, you can also use Ucl Harvard guide if you find an example that doesn’t exist.
Reference list is specific – what is cited in writing.
Bibliography is general reading on the subject + the thing you have cited.
I learn about ‘turn it in’ that scans everything handed in via Moodle. Academic writing contextualised with existing learning. Deemed as plagiarism if not reframed. You must acknowledge what you have read. You must reference otherwise you can fail. The citation must be correct, your Bibliography must reference correctly. We discuss Chat GPT which I have yet to explore, how you can use it as tool & resource, but acknowledge that you have used it by citing it in an appendix. Use it as an opinion, a prompt but remember it too will have a bias, check everything!
Introduction to Graphic Branding and Identity BA (Hons). As part of unit one: Branding Design Principles – the students first introduction to the course, I will hold a session where through discussion with my students, we will explore the current limitations of acknowledged and recognised graphic design history, when reflecting on the key moments and figures. We will work collaboratively to create a resource.
I found a suitable unit to link my resource to.
The session will consist of an open discussion on the topic. I will show some examples and the students can then add to this.
This will be an open resource students can use and continue to update.
I sent my proposal to my teaching colleagues on GB&I and to some of my graduating students for feedback.
Reflective essay content
Reflect on my positionality, why the work is being done.
Advocacy, frame it and speak to that idea.
What has drawn me to it.
Create a framework of what is going ahead.
Grounding – bring in my starting point.
Add student & staff feedback as an appendix.
Reflective piece of writing.
Conclusion – practice focused, how will I continue this in my practice?
Reflect on my positionality statement.
Consider the burden of representation – what your colour represents in a white centric Institute like UAL.
‘Process of self ‘get behind the understanding, the impact on me.
What have I taken on in my practice? Where can I apply this learning?
Artefact description I have written to explain my proposal, for feedback from my PgCert peers, staff colleagues and students on Graphic Branding & Identity BA (Hons).
1. How could you apply the resources to your own teaching practice? 2. How could you integrate the research/work your students do on this subject into your teaching/professional practice? 3. Can you cite examples? You will share your thoughts within your groups and comment and share further resources you use in your own context. N.B You are expected to engage with your blogging task groups
1. Shades of Noir (SoN) consider how you could use this resource in your practice Shades of Noir is a fantastic, thought provoking and sometimes provocative resource, that encourages dialogue and discussion on the subject of race and diversity within higher education. I am so impressed by the breadth of information, articles and writing featured across the different resources we have delved into on this unit. It has been wonderful to be exposed to and take on board so much that I have never really thought about before especially in relation to teaching – such as my own unconscious bias. I realise just how important these learnings are – critical race theory, the importance of faith to so many Ual students, visible/invisible disabilities and their potential impact on learning. SoN has made me think about my own positionality as a white, middle aged woman with a disability and consider how to integrate all that I have learnt into my teaching practice. Awareness is a start, to consider my students intersectionality, create safe spaces for them to respectfully debate and discuss the issues that are important to them in both their work and the world at large. I hope to action my artefact as agreed with my year 1 lead on GB&I, where I will explore the current limitations of acknowledged and recognised graphic design history with the hope of decolonising the Eurocentric & American bias we often see and create a padlet of resources in collaboration with our students, which is exciting. I also plan to learn more about the Chaplaincy and how the disability service is introduced to new undergraduates so that as a member of staff I can support our students or point them to specific help when required and share SoN as a resource when teaching as an example of a more inclusive set of references and as a starting point for some interesting discussions in class.
2. Hahn Tapper (2013) ‘A pedagogy of social justice education: social identity, theory and intersectionality’, Pp. 411-417. The text discusses social justice education as a framework that integrates social identity theory, intersectionality and experiential education, in particular inter-communal dialogue, with the idea that the institution creates an integrated programme using these three pillars as an approach to teaching, the fourth and fifth pillars of pedagogy being empowerment & responsibility education. This is based on Paulo Freire’s approach to educational ‘conflict transformation’ in both theory and practice. With the aim of resolving conflict between groups of students and that without it discord between these collectives will inevitably continue despite practitioners’ best efforts. Freire argues that this social justice education intergroup work should provide a space for students to achieve both intellectual and physical freedom. Where education is the key to enacting social justice (Freire 2006.) Freire states “It is impossible to think of education without thinking of power… the question… is not to get power, but to reinvent power” (cited in Evans, Evans, and Kennedy 1987 p226). Freire understands the role of identity in the shaping and implementation of education. I think this is fascinating. I don’t feel there is a lot of conflict in my classroom and actively encouraged equal treatment of all, using knowledge sharing as part of the educational process. However, as educators Freire asks us to remember that not everyone in the classroom is starting from the same place – this is the same thinking as the student who has to push through many doors to arrive at college, for some the doors are all open, for others they are double the weight – we must all remember this, it is one of the most important points I have learnt in this unit. Everyone is not equal or coming from a level starting field. ‘Unfortunately, he laments, most educational milieus solidify patterns of inequality, ultimately reinforcing and regenerating domination.’ As a teacher I must also consider that my social identity is as important in my role in the classroom as the studio environment we find ourselves in. This piece also poses that the ideal educational situation should exist BETWEEN the teacher and student rather than purely PASSED from one to the other. The notion of depositing information into students without any thought to their place in the world, their previous experience -or take into account their individual lived experience or social status. In Pedagogy of the Oppressed (2006), Freire explains the role that identity plays in the shaping and implementation of education. His recommendation is to encourage both students and staff to critically reflect on their personal and group identities, as we were asked to do on this unit in our positionality statements – an exercise that has made me think about my own education and life experience in a completely different way. With an aim to transform the status quo. This experimental educational experience can be supported by reading and discussions, guest speakers, field trips and interactive activities as stated in the diagram on page 426. Tutors should facilitate this rather than lead it as part of the dynamic as a shared experience. ‘Their primary goal is to have students teach one another about social identities and intergroup dynamics using critical thought. That by sharing conflict in a positively structured situation students can reevaluate their relationships with each other.’ I would love some practical examples of how I might implement this into my practice and evaluate its success with my student cohort.
3. ‘Witness Unconscious Bias’ video In this short video Josephine Kwhali – as part of the UCU black members’ standing committee oral history project, discusses what will it take to make ‘unconscious bias’ conscious? Especially as so much work has already been done by universities and businesses, we no longer have an excuse. Unconscious bias can be used as a justification for institutional racism – of which we’ve seen many examples in the articles featured in SoN. She reminds us that institutions have made steps and taken actions for white, middle class women but less so fot working class or black, minority women. Professor Shirley Ann Tate talks about how uncomfortable white people can be when being pulled up on racist behaviour and unconscious bias. This resource is a great starting point for discussion: to show students, asking questions including at what point did you become conscious of racism? Josephine finishes by talking about her awareness from the age of 4 which reminds us all that both racism and bias are not unconscious to those affected by it directly. The report also includes examples of interventions introduced to improve the student experience and recommendations going forward.
4. ‘Retention and attainment in the disciplines: Art and Design’ Finnigan and Richards 2016 This HEA report focuses on undergraduate retention & the attainment of students from diverse backgrounds and different socio-demographic characteristics, within the discipline of Art and Design at university. As identified by Woodfield, student numbers were reported as 76% White, 2% Black British Caribbean, 2% Black British African, 2% Asian British Indian and 1% Asian British Pakistani. Along with 4% identifying as from another ethnicity and 12% not known. The overall conclusion was that Art and Design subjects were predominately populated by white students. However, within the area of disability specifically dyslexia, 11% of students are represented which is higher that the sector which is 4%. As educators we must be aware of these statistics, making sure we offer support to all our students, especially those who may be in the minority or feel marginalised by disability, The student’s conception of Art and Design pedagogy is one of co-production and co-construction based on the idea of experimental, project based learning. ‘Students see themselves as the experts in their practice and look to lecturers for feedback to extend or strengthen their work.’ This reflects what I see as a tutor on GB&I where student numbers currently allow us the time and space for individual tutorials and the opportunity for compassionate pedagogy, there is a concern that increasing student numbers and the opportunity to learn individually, will become increasingly challenging. ‘Students in their first year of study are constantly looking for certainty and reassurance, while staff are encouraging ambiguity and risk taking and expecting a tacit knowledge of how the subject is delivered. They rely on their tutors for guidance and for evaluation of the quality of their work.’ These relationships are incredibly important, as are diverse staff from different racial and ethnic backgrounds that reflect & relate to our ever-growing diverse student population. There is the hope that as part of this, students have the opportunity to explore their identity as part of their work, but I think from all I have learnt on this unit, I will be more aware to highlight this and make sure our students consider white privilege and their positionality when creating brand personas and diverse audience profiles for their branding projects. ‘Art education has generally been conservative, repetitive and exclusive. Art education theorists have even described art education as Eurocentric, racist and imperialist and have called for curriculum reform and social change. (Hatton 2015, p. 3.)’ I am also aware of the importance of continual staff development, such as the unit we are just completing – allowing us the time and space to reflect on ourselves as academics and our individual creative practices. This learning and growth gives us the opportunity to transform our own teaching practice, with a hope to create cultural currency to benefit both students and teachers. By creating fairer spaces for disadvantaged students and a community open to inclusive discussion and debate, with a hope that these creative interventions will spread across our institutes leading to embedded change. I am reminded of our tutor telling us ‘We are the ripples that can create the wave.’
5. SoN Terms of Reference around Race. ‘Peekaboo We See You: Whiteness’‘White Academia: Does this affect you?’ Asha Richards Founder of Shades of Noir. 2018
Shades of Noir documents the discourse between people with the aim to support understanding and acknowledge difference. This text is an interview with a senior academic and Shades of Noir, looking at diversity and social justice within a higher education context. An honest conversation takes place with the hope to aid further discussion in support of change. The academic is asked ‘have you got a diverse pool of friends outside work?’ these questions are uncomfortable because they make us think about issues we may never have considered – as a white woman this article hits me with the realisation that I am not as an unaffected by prejudice as I would hope to be. It reminds me of watching ‘Deconstructing White Privilege’ with Dr Robin D Angelo, explaining it in relation to the ‘Pillars under the dock’. Her description made me think about my life and the lack of diversity in which I grew up without ever thinking about it. Ideas such as how we think of ‘good’ schools being in a ‘good’ area which could imply without other race – this reality is horrifying. The academic is asked about her teaching team who are mostly white middle-class then religion & intersections ‘race, ethnicity and whiteness’ – in terms of students needs and experience. She is asked if she knows her students. As a senior academic she is not often face to face. I get to know my students well because our course numbers are not too high, I talk to them a lot and many share personal information such as their family situation, caring for unwell relatives, juggling multiple jobs etc. I try to check in with them on a regular basis as I feel we need to be there to offer emotional support/pastoral care alongside developing their creative practice. They are young and may be experiencing life away from home for the first time. The interviewee is asked about diversity & social justice. ‘Diversity I believe means difference, different races, genders, religions, politics, sexuality… oh and I think ages too. Social justice is making changes to support equality of the differences that may not be being treated equally or rightly.’ The interviewee speaks of the importance of diversity and social practice in a politically correct, textbook answer but is called out by SoN for the lack of diversity in her friends and her teaching team, she is asked ‘how do you personally support meaningful change?’ She speaks of encouraging diversity in recruitment panels, reading lists and by engaging in discussions with colleagues and directing them to SoN as a resource. As she isn’t face to face with students, she suggests setting up lunches with groups to address this. It’s a great idea, I attended Kene Igweonu the Pro Vice-Chancellor & Head of London College of Communication 3–in–3 lunches where various staff members from all levels were invited to knowledge share as a ‘Community of Practice’ to exchange ideas & help build a learning culture. I would like to do something similar with my own cohort of students. Even trips and time spend on journeys I have found allow individuals to share their experiences in a different way from in the classroom. Doing the PgCert has also allowed me to spend time with staff and students from different communities, courses and Ual bases which has been fascinating. I’ve learnt a huge amount from all of this, which will inform my teaching practice going forward. I also created a series of workshops this year for GB&I based on the 5 Ual Learning Outcomes, with the specific aim of supporting our BAME students to reduce the attainment gap. These have been successful with students saying it gave them a clearer understanding of what was required for the submission of their course projects. Finally, the senior academic is also asked why she doesn’t attend UAL meetings about attainment & inclusion, she explains that is through fear – fear of saying the wrong thing and feeling that her voice is not important in this issue. This piece highlights that prejudice affects everyone. you have to be part of the conversation and at least try. This conversation for her, the cognitive dissonance and me reading it is a first step to accountability – none of us are perfect think about ‘white guilt.’ I would like to read the 18-month interview after this meeting – what changes has this person implemented reflecting this newfound insight. Her realisation and my own require action.
6. ‘Room of Silence’ film by Rhode Island School of Design (Extended Activity) This fascinating video documents students’ feelings about race in relation to their experience of studying at Rhode Island School of Design.All of them communicated feelings of loneliness, being different, confusion about race and disassociation yet their feelings weren’t acknowledged by the university. Other staff & students didn’t know how to address their work or not be offensive especially when it was very personal. The ‘Room of silence’ describes what students experienced when making work that reflected their identity, in a crit when others felt uncomfortable about this, they didn’t want to talk about it, creating a ‘Room of silence.’ The students interviewed experienced a genuine lack of understanding, the film is both uncomfortable to watch and sad. It was made in 2016 – I wonder if things have improved in 2023? With critical race theory more openly discussed and the issues George Floyds brought to the surface? I feel there is now more diversity in the classroom, but the uncomfortableness is still here. One participant asks, ‘if no one wants to say something, how do you get feedback?’ The students wanted this, but it wasn’t easily given, when it’s about race – colleagues didn’t want to talk, due to the fear of being racist in a critique, it’s a difficult balance. when you make art about race. I must be aware of this in crit situations with my students, create an open space for debate where everyone feels safe. Some participants in the film were even warned by tutors not to work on specific issues because they were too controversial. An interviewee talks about her experience – when people are exposed to European art there is a whole history, but African art was not put into context, the whole continent was grouped together. The student called out her tutor asking her to ‘check your white privilege’ – finally she understood. The ‘crit’ can be an intimidating experience for students, although it is a formative opportunity for them to gain feedback on their work. It should be seen as a process where the community supports the individual to create their work. There is a lack of critical framework where problematic pieces of work are analysed in a group setting, The film participant said she didn’t think responsible analysis, criticism & discussion on issues of identity and so forth should be something you are able to opt out of. Students are taught how to talk about their work, be responsible – critiquing the crit should be part of the process such as talking about privilege when the student doesn’t even realise they are from a place of privilege. In a predominantly white space ‘We pay for the same experience, yet some are getting a different, lesser experience because of race’. Sad. The film also mentions affirmative action – students given a place due to race. The feeling of being a number, that your country was checked off a list so that the university could confirm how diverse we are. This can also have a phycological affect, where colleagues often don’t understand. I felt sad and angry for the students, they were rightly very frustrated. It is an ongoing journey but this film highlights that we need to address these issues in the proper manner as teaching staff at Ual.
References
Tapper, A. J. H (2013) Pedagogy of Social Justice Education: Social Identity Theory, Intersectionality, and Empowerment. Conflict Resolution Quarterly, vol. 30, no. 4, pp. 411-445.
Smyth, J. (2011) Critical pedagogy for social justice. New York. Continuum.
Burke, P. J. McManus, J. (2011) Art for a few: Exclusions and misrecognitions in higher education admissions practices, Discourse: Studies in the Cultural Politics of Education, pp.699-712.
‘The Room of Silence, is a short documentary about race, identity and marginalisation at the Rhode Island School of Design. Based on interviews conducted by myself and the campus organisation Black Artists and Designers, this film contains well under a third of the stories we collected in March 2016, and an unknown fraction of the stories belonging to students we didn’t have a chance to meet with.’ Sherrid, E. (2016) The Room of Silence. Available at: https://vimeo.com/161259012
We were asked to read Social justice/Buddhism/Queerness from Higher power. Religion, Faith, Spiritually & Belief. Consider the questions – how does this relate to your understand of religion in the context of inclusiveness? How does this impact your practice as a creative? It’s our duty to fight for freedom, it’s our duty to win. We must love each other and support each other. ‘We have nothing to lose but our chains’ – Assata Shakur from Assata: An Autobiography June 2014. This book reframes the Black Lives Matter movement. A new diorama, Dialogue about how the legacy of racial injustice and white supremacy plays out in society & Buddhist communities. Racism and privilege prevent our collective awakening. black prophetic tradition and the wisdom of Dharma – bringing the word of spirit and action. Urging a compassionate response to systematic, state sanctioned violence and oppression that has persisted against black people since slavery. Black lives matter – black centered liberation group/radical Dharma, social transformation and personal spiritual liberation must be articulated and inextricably linked. Teachings have been transcended of colour, class and cast not hindered by discrimination and the dynamics of power, shame & ignorance. A new Dharma that deconstructs rather than amplifies systems of suffering. Forge a path towards reconciliation, self-liberation rests on radical honesty, speaks as souls ‘in a society where profit rules people’ value is determined by the colour of their skin and many voices – including queer voices are silenced. Radical Dharma recasts the concept of engaged spirituality, social transformation, inclusiveness and healing. Liberation is a process – stop believing in your inferiority. Intersections of race racism gender identity and sexual preference. Transform your own racial/sexual/gender words. ‘Race is the ultimate delusion in that it both does and doesn’t exist in reality’ Making participants feel uncomfortable but learn how to deal with the suffering. Viewpoint – race is monolithic/races as factorial. ‘I’n loving, I have no expectations.’
Task 3 – Shirley Ann Tate on Whiteliness and Institutional Racism How we hide behind unconscious bias – observations. How does this relate to my understanding of whiteness and white fragility? What steps can I take to implement change? Racism is individual acts as a bad person but now I understand that I move through the world as a white person, it is easy to not acknowledge that race is a system, institutions are based on unequal power. Institutions tend to be controlled by men, individual prejudice and a system of inequality. Post civil rights we understand that it is bad to be racist but it became impossible for white people to look at racism. Racial identity shapes your life, experience and perspectives. Patterns – how we get socialise to see the world. We still have the same unequal outcomes by race. All the things we say to rationalise that we are not complicit in this system, the idea: how our parents taught us to treat everyone the same. This is not true it indicates that you don’t understand how socialism works or what it means to be white. Go under the surface and realise it is impossible to treat everyone the same. We say ‘I am not racist’ (conscious) ‘I have black friends’ but most bias unconscious – we are not aware of it. We have fundamentally different experiences because racism is real. ‘Whiteness’ is a location of structural advantage of race privilege. It is a ‘standpoint’ a place from which white people look at ourselves and others. Overwhelmingly, white people control power. Entitlement is widespread – Ainsley and Gilden.
Racism, the link to society & power – critique unconscious bias. HE educations thinks they have sorted it out but it makes you think further, question everything. Practice that opposes the status quo. Stacey tells us – ‘This is work on top of my work to do. It is on us as tutors to support students, when we see our students suffering, to step in, advocate for them. It’s an extra job also recognise the importance of self-care, I need to stop for a minute to regroup. We are the ripples that will make the tidal wave.’ “A new powerful ideology has emerged to defend the contemporary racial order: the ideology of color-blind racism” (Bonilla-Silva, 2014:73.) We must question societal structures and policies that reinforce inequities for people of color whilst privileging opportunities and maintaining the status quo for white people. This colour blind approaches also sees consistent underachievement of some minority students in compulsory and post compulsory education.
At UAL there is less discussion on faith than gender & race. We are all worried about getting it wrong. Language, educate yourself. Reading – all-inclusive practice is a continual journey. Read ‘Why I am no longer talking to white people about race’ a book on the history of this, to understand how institutional racism builds up. Also, Rennie Aldo. Black Tudors by Miranda Cochnam.
Deconstructing White Privilege with Dr Robin DiAngelo This 20-minute YouTube video is probably the most life changing element of this unit for me. Dr Robin DiAngelo deconstructs White Privilege explaining it in relation to the ‘Pillars under the dock’. Her explanation makes me think about my life and the lack of diversity in which I grew up without ever thinking about it,
The Pillars under the dock
Miseducation.
Universal – Why can’t we all be the same? – popular in spiritual communities.
Individualism – Why can’t we all be different? – the idea that each of us is unique.
Good or Bad Binary.
Segregation – The power to keep the system in place. Most white people live apart from black people in our lives – homes, relationships.
Social reality – How race functions in our lives. Everyday racism embedded in that we participate such as: considering good schools v bad schools – a new form of racism.
The absence of people of colour.
Internalised superiority – investment in the racial order, it is better to be white – 24/7 society reinforces that for us.
If I think about myself – I am white. I grew up in a white neighbourhood, I went to majority white school both primary and secondary, I went to a mostly white university course and post graduate course in the Netherlands. I remember lots of Moroccans living in Maastricht but none on my course despite colleagues from the UK, the Netherlands, Belgium. Germany, Portugal, Slovakia, Poland, Lebanon, Moldova. My life has been a form of segregation without me even realising it. I can live my whole life in segregation – Dr Robin D Angelo asks me to consider – what consistent ongoing relationships with people of colour do I have? This shapes the relationships I do have, and therefore what I care about. We need to look at race inside of us, our race privileges us in this society. White supremacy = we are seen as inherently superior. My world view is formed in that water – I am responsible for changing it. I must understand that inaction is a form of action. Racism is a system we are all part of. When white people receiving feedback on how we are behaving we often become defensive – reflect on that, listen and learn, try to change. Take the life journey.
Task 4A – Who’s Who We are asked to recognise and name these important people in terms of Critical Race Theory in education. I am reminded to read and reference them in relation to my 1500 reflection piece. Only 3 of them are based in the UK.
Derrick Bell. Professor Kimberlé Crenshaw. Heidi Mizra. Richard Delgado. Jean Stefancic. Charles W. Mills. Robin DiAngelo. William F Tate IV. Gloria Ladson-Billings. Professor Shirley Anne Tate. David GiLlborn.
Task 4B – White Privilege UK university academics offered white privilege lessons, to discuss the effect of white privilege on black and minority ethnic groups in HE. Identify ‘whiteness’ in society and higher education, look at how universities can create a culturally responsible curriculum and teaching practices. ‘Walking on the white side of the street’ – white privilege as a structured phenomenon impacts upon housing, education, health & employment. People of colour are systematically discriminated against. Good practice in supporting black and minority ethnic students in HE. ‘Why is my curriculum white?’ whiteness in the curriculum is shaped by colonialism. Demonstrate understanding of race and ethnicity with a focus on power, privilege and politics within social and educational contexts.
Critically evaluate wider institutional perspective some rice and ethnicity relating to learning, teaching and assessment.
Engage with theories as a tool for learning and teaching.
Utilise case studies to enhance problem-based learning methods.
Task 5 – Critcal Race Theory Uses storytelling and counter storytelling to give a voice to the traditionally marginalised in society who’s truth is often interpreted through a white lense. Critical race theory scholars consider whiteness the normative position against which all other experiences are judged. We talk about Emmett Louis Till, a 14-year-old African American boy who was abducted for allegedly whistling at a woman offending her, he was tortured and lynched. His mother had an open casket to show the level of violence committed against him – years later the lady admitted she had lied. Till became an icon of the civil rights movement. Watch the movie ‘Till’ 2022 about his mother. The Shades of Noir journals are excellent counter storytelling resource.
Key resources to read
Read introduction of Critical Race Theory – consider: what is critical race theory? Who are the principal figures?
What are the basic turrets of critical race? How much racism is there in the world?!
Pedagogy of the oppressed by Paulo Freire 1970.
Teaching to Transgress. Education as the Practice of Freedom by Bell Hooks 1994.
David Gilian for education Data in HE equality, diversity of UK professors by gender BME and white identity. Race does not count for oppression. Gender & race – the percentage of women of colour professors is very low. This is the second point that has completely shocked me – I cannot believe that the percentage of female BME professors is only 1.7%
White male 69.4% White female 22.6% BME male 6.2% BME female 1.7%
Faith, art and design that is visible/invisible. Consider faith and inclusion and intersectionality, how have you dealt with it? Our tutor gives the example of a Muslim student who was offended by somebody’s drawing showing their sexuality – the student ripped the image off the wall – how would I deal with that? What discussions could we have as a group? We have to accept our different faiths. Learn with love regardless of creed. Social justice is about coming together with religion. Use my positionality to contribute to racial equality. Bell Hooks speaks of leading with empathy & compassion. I must lead with compassion, be open and facilitate discussion. In HE we don’t often think of people having faith unless they are wearing a symbol. Faith can be invisible, yet we make assumptions. Have a strategy, be prepared for all situations, be open to having discussions about faith. Consider that intersectionality can be harder in larger groups, people feel less confident to discuss their personal needs. Students should feel they can speak, validate their voices.
What other people are doing shouldn’t affect you, you can’t make it compulsory, or agree on the same point. We need to allow multiple views, it is okay to disagree because people will always hold different views, beliefs etc. You can hold opposing views to someone but still respect them and they’re worth. Power structure – how do we respond to it, look out for it and be prepared for how students respond e.g. students transitioning. Ethnic minoritised – is a new term that doesn’t fit anymore. It comes from a place of power. Have strategies – what do we do if these things come up? We need to find our way but things will come up, you will either respond well or not, reflect on that, don’t beat yourself up, you won’t always get it right – hold onto that. You need to be a mirror, ask questions, find out, understand – talk to students, be curious, be open to it all, it’s all work in progress. Respect is key. Any discussion can happen, as long it is done from position of love and respect.
Task 6 – Case Study ‘Sticks and stones may break my bones’ Shades of Noir p105. Relook at this in the context of my own practice, and the advice I would give the students. A member of staff uses the ‘n’ word in a lecture not delivered as part of a quote. Students were not warned, the staff member uses the phrase six times – what actions would I take in my practice? What would I advise students? What policy would respond to this case study? You need to use a trigger word. The staff member apologises, but only after the students went to Shades of Noir – what was the response to students? Take it to the course leader, you need a witness. There is a Twitter feed ‘UAL so white.’ Someone in my discussion group talks about using a blanket apology – she used a Germaine Greer text in a seminar which her students then complained about, she acknowledges as a tutor ‘I’m still learning – thank you for bringing this to me’ an open approach that we hope will be accepted.
What do we do in a situation like this?
What policies can we rely on to support these?
Tips, advice, techniques and actions
Tell someone – for students and staff.
You need a witness.
Consider impact and intention – it may not have been your intention, but the impact is important.
Take the time to process – we tend to either respond too quickly or we freeze.
Make notes – who can I talk to about this? Evidence – don’t do it by yourself – often there is not witnesses but put it all in an email.
Get advice from someone. Who can I get support from? Don’t beat yourself up.
Anti-racism action plan – find out what this looks like a Ual.
KPI Key performance indicator.
Dignity at work policy.
GEMS Group for Ethnic Minority Staff.
Shades of Noir (was a sense of community.)
We are advised to be prepared – learn the terminology, for example: there is a safeguarding issue. For me and my disability – ‘reasonable adjustments’ for a chronic long-term health condition. Say how it made you feel – you can’t dismiss feelings. Speak in the language of high-level, such as – antiracism policy. It is a powerful use of language. You need allies – create a network, a support system. Best practice on racism – call it out, based on power, prejudice and discrimination, it can work both ways. Racism only goes in one direction. ‘Black and British: A forgotten history by David Olosuga. Get the person to think about what they are saying and why – ask what do you mean? Hold them accountable to UAL’s action plan. Go higher – to the program director not your line manager, if required.
“This systemic reality works against building a diverse and inclusive higher education environment because it sup-ports the embedded hierarchical racist paradigms that currently exist in our society. Diversity tends to be more visible within divisions of students affairs, although the power of the institution tends to be centralised within academic affairs where there is less representation of women and people of colour”. Patton et al (2007.)
Today I really started understand white privilege I’ve never really thought about have a group in a white area and white school and what university no one was different race most of the colours of work for majority white men as I’ve got older they’re more women but very little diversity I was shocked by that assistance 1.7% being female professors in the UK I’ve told my children to treat everyone the same yet I’m told this is impossible so where do I go with this white women disabled.
References
Shades of Noir: Higher Power: Religion, Faith, Spirituality & Belief. Social Justice/Buddhism/Queerness. p34-36. Available at: https://shadesofnoir.org.uk/journals/higher-power-religion-faith-spirituality-belief/
Artefact – how are you using the students or staff? You need to get feedback from those people. You need to implement; deliver the things you are designing. If you can, reflect about what you are creating, look at the questions in the handbook – aspects of diversity to consider or why/how does it link to your course curriculum? Who would it be most useful to? How and when would it be most useful to deliver and implement? Give a rational – why? Deliver the context at the beginning of your reflective essay – consider why? What do your students & colleagues think about it? Take that thinking – you can start to shape and grow on the unit & outside. How do you intend to evaluate its success? How do you define success? What is your artefact doing?
Who is it for?
What are the aims?
What do you want to develop?
How do you decide the context?
What decisions were made to design the artefact?
How can it be turned into an activity to support the Ual learning outcomes?
What do I find difficult?
Thoughts Look for a better way to design a critique – for all students to be given a question or proposal to reflect on? Consider accessibility? Diversity – how to respond to create inclusiveness and identities? Insight into how you might develop this process? Consider the impact of the unit – how has that changed over the course?
You and your practice are central to everything, reflect at the end – can you draw into the suggested structure. Reflect on what is happening to you in your professional context. What are you hoping to say? Speak about inclusion learning, theory, positionality so that you connect to the things you have suggested. Think about the choices you have made, how much can the artefact be used? What does it mean continue the learning beyond the unit? How can you implement what you have gathered and gained in this process? What have I learnt? What could I do differently to distill the journey I have been on in the unit? How has the course implemented the development of your artefact?
Create an appendix – I want to create a knowledge exchange for my diverse range of students from different backgrounds.
1. How could you apply the resources to your own teaching practice? 2. How could you integrate the research/work your students do on this subject into your teaching/professional practice? 3. Can you cite examples? You will share your thoughts within your groups and comment and share further resources you use in your own context. N.B You are expected to engage with your blogging task groups
‘Religion in Britain: Challenges for Higher Education.’ Stimulus paper (Modood & Calhoun, 2015) I read Changes in religious demography, Minority identities and The ‘vaguely Christian’ UK.
A significant social change in Britain and Western Europe throughout the 20th century is the decline of traditional Christian beliefs and practice through organised religion. This ‘secularisation’ is particularly highlighted by the decline in Church attendance in Britain from 67% in 1983 to 42% in 2013. In contrast, those that say they had no religion were 31% in 1983 and 51% in 2013, by 2011 this was just over a third of 16–24-year-olds. Religion has been replaced by ‘belief without belonging’ a sense of spirituality or implicit religion for some. Whilst both the young and the highly educated are less likely to be religious, many university students say they are religious – which is surprising. ‘Approximately 5O% of UAL students identify as religious, and of those who don’t, only a small minority identify as atheist, while most prefer terms such as agnostic, ‘spiritual not religious’, etc.’ p25 from Shades of Noir. I wonder if this is because of the diversity of international students attending British universities. How does this impact their student life? Do they get support and how is this reflected in the work our students are making?
I found it interesting to think about the changes in religious demography in Britain which indicate that in fact, faith will grow throughout the 21st century just not Christian. This major change has been driven by immigration since the 1950s: Muslims, Hindus and Sikhs and more recently the growth of West African Pentecostalist churches and Polish attending Catholic services. These statistics together, reflect an altered religious geography of Britain. Where larger towns & cities such as London are now more religious than smaller towns and the countryside, reversing traditions again. While in general, young people are less likely to be religious, amongst some – particularly Muslims, the importance attached to religion is more significance than for their elders. We must consider this for our students regarding access to prayer rooms and other considerations such as fasting when teaching and submitting work for marking.
The text talks about the decline in importance of religion-based social identities for Christians in Britain through the 20th century, however for post-immigration groups they are sometimes made conscious by others of their ‘difference’, expressed not only by their personal beliefs but also their shared practices such as dress or diet. Christianity has slowly come to say that faith is about beliefs and doing good rather than dressing in a particular way. Sikh turbans and Islamic headscarves are now unexceptional features of British citizens – yet I rarely see either of these when working at Ual – I wonder why? ‘Nonetheless, a vague sense persists that ‘we’ British are Christian – and this doesn’t change when the ‘we’ is narrowed to English, Scottish, Northern Irish or Welsh.’ This no longer fits the dominant image. We must make sure that when our students are designing, they use imagery that represents Sikhs, Buddhists, Hindus and Muslims, alongside Christians. ‘In the discourse of multiculturalism, religions are used as names for ethnically marked populations: Hindus, Sikhs, Jews, Christians and Muslims. Blacks by contrast are labelled with a racial term. Because blackness is sometimes claimed more widely, the clarification ‘people of African or Afro-Caribbean descent’ may be offered’. This is something I should discuss with my cohort regarding the ambiguity about the place of national identity in relation to multiculturalism and the differences in religious history, practice and identity. My students create personas for their branding projects and always consider their target audience. These articles are fascinating and raise many issues I must consider regarding my teaching practice. I had not thought about the importance of faith or religion in relation to academic practice but I realise that I must increase my own knowledge so that I can support our students in a variety of ways.
The Reith Lectures: Kwame Anthony Appiah Reith – Mistaken Identities Kwame’s lecture posed the question – ‘What is it that makes us who we are?’ Identity: including religion, culture, country? Or none of those things. A fantastic point to discuss with my students. A Professor in philosophy and law at NY University. He has taught at Yale, Cornell and Harvard. He talks about ‘Mistaken identities’ – London taxi drivers asking, ‘where were you born?’ I try to be very careful and aware of asking this question. I try not to make assumptions. He explores the way family stories from our mothers and fathers shape who and what we are, a sense of self through family and affiliations spread out such as nationality, class, gender, race and religion. Our identity is shared with millions, billions of others but how does identity work? Creed – our religious identity is connected to the oldest stories we have via the ancient scriptures & texts of many religions. His parents were sustained by faith, infusing many aspects of their lives. Dress can distinguish us in religious matters but is that custom or creed? It is hard to separate or decide. Credo – Latin for ‘I believe’, we are taught that religion is a matter of beliefs. Kwame speaks of the three dimensions of religion – what you do – your practice, who you do it with – your community and a body of beliefs. Orthopraxy, the belief that action, doing the right thing is as important as religious faith.
The power of ceremonies, the things we do together in fellowship are at the core of religious experience. Scripture is written in the poetic language of metaphor, obscure and sometimes fictional, requiring interpretation. As humans we look for rules and clarity to follow such as eat this, do not eat that. The condemnation of homosexuality in religious texts is an interpretation, not derived from it. Priests often insist doctrine drives practice, and the opposite, doctrine is often driven by practice can be ignored. In reality forms of worship, familiar feelings, traditions of social regulation and practice change over time, that can lead to new interpretations of a belief or abandoned if we cant make them work in the modern world. If scriptures were not subject to interpretation and reinterpretation they would not have survived and guided us for many hundreds of years, their openness is a blessing. Christian, Buddhist. Jewish, Hindu, Muslim, there is no one true way. All religions are reactions to contemporary life requiring interpretive latitude. Whatever your faith, committed people have believed other things in all sincerity. Be open and welcoming to all in my teaching practice and my life. Once you recognise these perplexities mobilised by outsiders to indite a religion and by insiders to defend a practice they favour such as treating men superior to women in Islam. You could apply this to any religion. Religious communities shift their views about gender again and again. Faith is not one thing, Scriptures require interpretation. they aren’t lists or documents of how to live. We look for certainty, the recognition of human fallibility. Relaxed convictions, leave open to challenge and revision of new ideas to come in. Scared and ecclesiastical texts are more about the readers than the texts themselves often shifting or clashing interpretations. It’s hard to say what is true. Some things only work because we believe in them such as money, religions are changing and have to be to survive. The history of faith is the history of doubt – you might be wrong about things. ‘Reasonable people can come to a very wide range of different pictures of the world’ says Kwame. In terms of teaching, I must be open to debate and discussion, and find a way for a space for all to exist harmoniously or at least with respect in terms of opposing thoughts and feelings.
We can look at Buddhist text from 2000 years ago, Buddha teaches all phenomena are neither male or female, St Paul also write of there being neither male or female, all are one in Christ, The Koran also stresses equality, these traditions do not speak with a single voice, it is interpretation and ‘to know what scriptures to read into and which to read past’. Kwame says. Think in context, dress respectively by local standards. It is all about interpretation. British Muslims are living through a modern-day experiment. Religious identities are transformed through history. ‘To be loyal to your God you need not revile the Gods of others’ Farlo of Alexandrea expanding Exodus 22:28. None of us creates the world we inhabit from scratch – Kwame speaks of how we craft our values and commitments through our dialogue and debate with the past. Dialogue is not determinism, the identity revealed as an activity not a thing. The nature of activities to bring change. We too shall one day be ancestors and we do not merely follow traditions we create them – which is a blessing.
The artist Grayson Perry is in the audience, as an Atheist he asks ‘what do you fill the hole with?’ – can non-religious secular people fill the hole with community and identity? Kwame thinks there is not a hole left by a lack of God. He sees religion as a process, to figure out within each faith, for everyone to move forwards in a sense of community, he feels our sense of identity is at the core of that. Kwame ‘we always have choices, identities are not a fate, figure out what to do with them.’ ‘What processes can we be involved in as educators?’ – a participant asks, Kwame ‘I am a big believer in conversations across difference – yes for teaching. Conversation involves consenting adults, but some don’t want to talk to you.’ Some people are unavailable to us but try to be open to conversations with all. Invite them in, be a good listener. I am interested. We have separated our religious and scientific thinking. Identity is based on creed, colour, country, culture; religious is the least important in terms of identity, but he concludes that the order of importance depends on who you are!
3. SoN Terms of Reference on Faith. Interview with Saffron Mustafa Born and raised by white Muslim parents, Saffron sometimes felt caught in space between multiple cultures. A predominantly Asian religion. Islam spans many different places & cultures, with many different nuances and understandings. She came into contact with many people of faith through her parents with a melting pot of views and opinions. As a family, she moved to Saudi Arabia and her mother found it hard on their return, wearing a hijab she received many comments & reactions because of it. People would ask ‘where are you from?’ We must really think about this question and what it implies – that you are something ‘other’, something different – as a question it can seem very judgmental even if it does not mean to be. I must listen to my students, be aware but do not ask certain questions that might be offensive. The headdress is a religious choice which may suggest you are from somewhere ‘other’ – people make a lot of assumptions based on their own baggage. As a white man with a Muslim name her father experienced prejudice when applying for jobs. People made judgements about him, having not even met him. Be aware of this, do not judge people or make assumptions when teaching because they may well be very incorrect. Saffron speaks of Islamophobia and how far reaching it can be, the difficulty in being allowed to pray – I have not ever thought about this to my shame. She talks about the experience of living near Mecca and how welcoming and kind everyone was, yet her parents seem to have experienced the opposite on their return to live in the UK. This made her parents question their faith which ultimately made Saffron question hers. She now considers Sufism her faith as it is more spiritual and allows her to connect with her parents. Her sense of self and identity seem very connected to her religion, and she struggled with finding what felt right to her. The concept of intersectionality – she found herself more comfortable with British Asians than the white British community because of her religious faith. Particularly the subgroup of Sunni Islam. She struggled at sixth form college and the freedom others were given to drink and smoke, a more liberal approach than her own upbringing. She uses her faith to express her feelings about religion. Her faith is a way to express herself and be creative, its personal to her and a part of her identity, Increasing her creativity. She wrote her dissertation on belief systems and the dichotomy that religion can both bring together communities and also tear them apart.
Extended Activity: SoN ‘The Little Book of Big Case Studies’ Faith I was very interested in Aalimahs story, a Muslim Iranian student. Her tutor had publicly stated her positionality as an atheist at the beginning of the course (something which I feel is very personal and probably not suitable to disclose as part of her teaching) as a statement rather than an open discussion where multiple viewpoints must be listened to, discussed and heard. I realise in my teaching I must be very aware of this and make safe spaces for all my students to be comfortable to talk openly and debate. The Little Book gives excellent guidance on how to facilitate discussions by including students in this process. Asking them to think about positive and negative experiences they have had in group discussions, for them to set the rules so that everyone feels comfortable with and have the space for their voice to be heard and included. Being considerate to multiple viewpoints and voices, especially if my students own work encourages debate and discussion on any number of issues.
‘Religious expression is increasingly more visible and more diverse, with many universities having 10 or more faith societies representing the major world religions. The University has a responsibility to all its students and staff to provide a Multi-faith Chaplaincy. The chaplaincy should be equipped to support students and staff for my diverse faith backgrounds.’ This is not something I have given much thought to previously, but I plan on finding out where the prayer room is at LCC and more about the support offered to students of faith such as the Chaplaincy, so that if I am asked for information, I have answers I can share with my students.
This unit has opened my mind to thinking about many issues that may come up in my teaching practice, giving me the skills and knowledge to think about the best way I can support my students through open debate and inclusivity. I will be taking all that I have learnt and applying it to my teaching.
Modood, T. Calhoun, C. (2015) Religion in Britain: Challenges for Higher Education. Leadership Foundation for Higher Education. Available at: http://www.tariqmodood.com/uploads/1/2/3/9/12392325/6379_lfhe_stimulus_paper_-_modood_calhoun_32pp.pdf
Wednesday 17th May We had two guest speakers today MJ Hunter Brueggemann on ‘Challenging Academic Expression’ and Phoenix Perry on ‘Technology | Relationships | Networks | Care who presented their PhD research work. Phoenix writes blog posts about Chat GPT and how it is used in the classroom. She has a disability, although I never find out what (it’s none of my business) She is also a tutor at Ual but seems very worn out by that experience.
Phoenix differentiates Crip & disability theory – questions asked about diversity including ‘normal sucks’ by Jonathan Mooney as academic research. I have never heard the term Crip used and I asked what it stands for: Crip – an offensive North American term for a disabled person. She talks about the experience of doing a PhD, in the beginning she didn’t know what she was doing, so she started by making things and putting them .in a gallery. She spent time observing people playing with these objects, examining what they were doing – pro social behaviour like studying children playing music together.
We are shown a wheel depicting the synthesis of academic research, practice-based research and research based practice. This is fascinating and the visual representation is useful to me. Phoenix recommends using informed practice – your lived experience as subject based knowledge. As a disabled person – informing your design through your lived experience. Consider human centered and user centered design methodologies. What about my own process is unique? She is an expert on accessibility as a lived experience, bring your expert knowledge into your creative work. There is a lack of resources for those with autism, the knowledge connects the relationship between the object and commonality becomes the ideation. different design needs to discover. Find a problem and solve it. adapting interfaces to the environment such as sightless combat. Interface becomes a tool for change, a provocation, comment on systems – subjective assessment.
This is a different side approach from the human centered, double diamond – no sense of care which isn’t a design system in itself, both colonial and ablest. Design processes are pretty colonial, they don’t account for care, but also socio-cultural issues related to the context of the design intervention. Louisehickman.com – an activist and scholar of communication, who uses ethnographic, archival, and theoretical approaches to consider how access is produced for disabled people Accessibility should be built in by the design course leader or program director. Designers as Craftsman – making meaning. Design in our local community and in our lives. corporation, value doesn’t get passed down to the individual. Ask students to investigate the immediate, understand your positionality. She asks students in her class to share a picture of something that gives them joy. Alice Wong – disability/visibility podcast. Read Truck & Yang on the IP reading list.
Inclusive pedagogy is in the PhD journey. Hunter speaks of doing a PhD about doing a PhD. He developed a sensitivity for social justice in the classroom and at art school. Considered the opportunities and difficulties at UAL Inclusive pedagogies – find your own journey to inclusion. There is no blueprint for this, it is important for each of us to develop our own way, depending on our learning journey and where we start from. He thought he would end up in an anthropology or sociology department not an arts school. He still finds this surprising. Hunter asks us to question ‘Who has the power? Who is affected by the power?’ Be aware, ‘Who gets excluded from the HE journeys? Who gets to feel welcome? What methodologies are used? This resonates with what I learnt watching Coded Bias – there seem a lot of similarities in the questions we should be asking in relation to technology, education and the future of AI.
Lickable Cities: Lick Everything in Sight and on Site. Is his research project that responds to the recent and overwhelming abundance of non-calls for gustatory exploration of urban spaces. The topic uses the same methodologies an architect would use but rather than sight he explores and investigates using the sense of taste. He considered ‘what would be the political implications of that? Would the paper be rejected? Do some forms of practice get preferential treatment to others?’ To his great surprise the paper was accepted.
Lindsay recommends the French philosopher Michel Serres ‘Reasons of mingled bodies.’ He examines the pleasures of running, swimming, dancing and the trampoline, amongst other things. ‘The body is mingling, a complexity, a multifaceted mixture of sensations.’ Also, a great book by Roman Krznaric called Empathy that is particularly inspiring around design/creativity for disability. Catherine Smith PhD programs formulate systematic approaches to literature review. with replicability being core, which feels anti theoretical to the notions of originality. Foucault called ‘transactional reality’ something created by public policy, professional power and everything in between.
Someone posts the question, and we debate ‘How do we transfer inclusivity into an online platform as in-person conferences are exclusionary to the disabled?’
References
Dr Hickman, L. Available at https://digitresearch.org/researcher/louise-hickman/
Krznaric, R. (November 2015) Empathy: Why It Matters, and How to Get It. Tarcherperigee; Reprint edition.
