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Critical Pedagogy and Emancipation

A Festschrift in Memory of Joyce Canaan

by Stephen Cowden (Volume editor) Gordon Asher (Volume editor) Shirin Housee (Volume editor) Maisuria Alpesh (Volume editor)
©2022 Edited Collection XX, 380 Pages

Summary

An extraordinary tribute to the visions of Joyce Canaan, a vibrant academic activist who touched so many with her intellect, her acuity, her humanity and her love. Anyone interested in critical pedagogy has to read this inspiring book that takes so many slices on what the university has become and what it still might be.
(Professor Michael Burawoy, University of California, Berkeley)
This Festschrift is a beautiful tribute to Joyce Canaan, a woman whose revolutionary intellect and commitment should be treasured and studied, not only remembered. Each contribution illuminates her voice and expands on her spirit. The result is a volume that traces how we learn in the pursuit for justice, through building and sharing knowledge within a community of struggle. This is an important volume for any student of revolutionary and feminist education.
(Sara Carpenter, Department of Educational Studies, University of Alberta)
After the great global «pause», this volume presents an exciting look forward through the memory of boundary crosser, Joyce Canaan, whose life’s work scrutinized the impact of neoliberal regimes of accountability and the academy’s compliance with these processes. Collectively, the contributors warn of cultural myopia: that cultural near-sightedness that stands in the way of critical engagement with exclusionary mechanisms at both the pedagogic and economic levels.
(Sheila Landers Macrine, University of Massachusetts, Dartmouth)
Joyce Canaan’s life illustrates what it means to be angry at social injustice and to challenge it through theory and practice, spirit and emotion, intellectual rigour, love and humour. This collection movingly and rigorously celebrates her personal contribution through engaging with contemporary issues for critical pedagogy today.
(Jim Crowther, Honorary Fellow, University of Edinburgh)
Critical Pedagogy and Emancipation: A Festschrift in Memory of Joyce Canaan offers its readers a powerful vision of how radical educational praxis based on genuine dialogue and solidarity can «humanise» both learners’ and teachers’ experience of education and invigorate revolutionary and socialist democratic politics of the Left. The book is written as a celebration of the legacy of Professor Joyce Canaan (1950–2018), a radical intellectual and feminist. The contributors take her project of critical pedagogical scholar-activism as their common point of departure, developing themes – drawing in particular on public sociology, social movement and popular education, as well as critical pedagogy – around critiques of the neoliberal university, popular and working-class educational movements, feminism, anti-racism, climate justice, critical theory and politically engaged teaching, learning and research.

Table Of Contents

  • Cover
  • Title
  • Copyright
  • About the book
  • This eBook can be cited
  • Contents
  • List of Figures
  • Foreword: Hasta La Victoria Siempre! Intimacies of a Radical Intellectual (Antonia Darder)
  • Introduction: Journeying of a Revolutionary (Gordon Asher, Stephen Cowden, Shirin Housee and Alpesh Maisuria)
  • Prelude: Reminiscences of Joyce: An Interview with Dave Rogers (Antonia Darder)
  • Part One Critiques of the Neoliberal University
  • 1 Resisting the English Neoliberalising University: What Critical Pedagogy Can Offer (Joyce Canaan)
  • 2 Weaving Dignity beyond the Abject University (Richard Hall)
  • 3 Working In, Against, and Beyond the Neoliberal University: Critical Academic Literacies as a Critical Pedagogical Response to the Crisis of the University (Gordon Asher)
  • 4 Joyce Canaan and the Academic Industrial Machine (Ay Salem)
  • 5 The Death Knell of Public Higher Education: Greece and England Reforms in a Time of Crisis (Maria Nikolakaki with Joyce Canaan)
  • 6 Becoming a Critical Educator (Lisa Taylor)
  • Part Two Social Movements, Popular Education and Community Praxis
  • 7 Art for the Labour Movement and Everyday Acts of Political Culture (Rebecca Hillman)
  • 8 University in, for and among the Community: Experiences of University Outreach in Bartolomé Masó, Cuba (Rosi Smith, Leticia García Rosabel and Yamila Arias Verdecia)
  • 9 ‘The Struggle Continues’: Joyce Canaan’s Political Engagement in Rio De Janeiro (Paolo Vittoria)
  • 10 Personal Is Political: Making the Private Public (Shirin Housee)
  • 11 Reflections on Politics, Praxis and Life: My Last Conversation with Joyce Canaan (Elio Di Muccio)
  • Part Three Critical Pedagogy as Social Theory
  • 12 Critical Pedagogy and Progressive Education: Entwined Lives (Richard Johnson)
  • 13 An Anthropologist Studying Higher Education (Mike Neary)
  • 14 Organising Critical Pedagogy in Margins and Cracks: A Strategy for Vocational Higher Education HE? (Colin Waugh)
  • 15 Public Sociology and Critical Pedagogy (Eurig Scandrett with Shiraz Avraham, Em Edmondson, Amy Elliott, Chris Follan, Kari-Ann Johnston and Zuz Olsinova)
  • 16 Critical Pedagogy: Dialogue and Dissent (Stephen Cowden)
  • Afterword: To Joyce with Love (Grant Banfield)
  • Notes on Contributors
  • Index
  • Series Index

←x | xi→
Antonia Darder

Foreword: Hasta la Victoria Siempre! Intimacies of a Radical Intellectual

We are of the generation
of women who ventured
beyond boundaries;
who embraced the body,
who relished passion,
who dreamt of justice.
We are of the generation
of women who rejected
the narrow limits;
who trampled on conformity,
who spat on subjugation,
who dreamt of freedom.
We are of the generation
of women who transgressed
the holy scriptures;
who dared to speak;
who caressed untouchables,
who dreamt of deliverance.
We are of the generation
of women who endured
the punishment;
who wrestled fears,
who defied solitude,
who dreamt of liberation.1

Across the terrain of Critical Pedagogy and Emancipation, intimacy resounds convincingly in the political and personal compositions that greet us. This may seem peculiar to some readers, in that emotional intimacy, ←xi | xii→as Weber (1946) contended, is that human quality most ignored, marginalised, or feared within the bureaucratic context of Western institutions, including education. Within the impersonal and objectified relations of bureaucracy, as Marx argued, ‘the spiritual essence of society’ (Marx cited in McLellan, 2000: 37) is bounded and subordinated as an instrument of the ruling class. This is not at all surprising, in that intimacy is indeed a powerful and dynamic force, which can indisputably disrupt the ever-changing contours of our everyday lives. It is precisely its lack of fixity (Wilson, 2012), its unfinishedness (Freire, 1998), and its fundamentally relational and transformative quality (Dawson & Dennis, 2020) that makes intimacy such a formidable means for revolutionary expression – an emotional expression systematically repressed by the logic of neoliberalism.

Intimacy as a political force is then akin to love as a political force (Darder, 2015), in that genuine dialogue and solidarity are impossible, without a consciousness that simultaneously resists our alienation and embraces the collectivity of our humanity. It also encompasses the longstanding feminist sensibility, the personal is political (Hanish, 1970), which comprehends, uncompromisingly, that the personal perceptions and distresses expressed by woman are indeed political. With this in mind, the richness of political and personal intimacies provides here the perfect means from which to contemplate the life and legacy of Joyce Canaan, in that she was a radical feminist intellectual who understood implicitly the inextricability of the political and the personal. And, with that, she acknowledged, through her personal, pedagogical and political praxis, the overwhelming significance of intimacy in resisting estrangement, cultivating community and nurturing a larger vision for our emancipation.

Political Intimacies

Joyce was my friend, comrade and sister in struggle. We shared a love for life, a taste for defiance and a willingness to remain in the fight for a more just and loving world. I appreciated her intrepid spirit, which permeated ←xii | xiii→the air around her. The phrase speak truth to power might be used as a perfect description of how Joyce dealt with life to the very end. However, in truth, what she actually did was far more than this. She spoke truth with the hope to empower, to inform and to inspire struggles against unjust power. Through a deeply embodied politics of resistance, she engaged those transformative alternatives she believed were urgently necessary. This was indeed Joyce’s strength and her way of confronting the issues she faced in her life, both on a personal and a political level. Joyce would not surrender, even to death, fighting to live and be in the world with every fibre of her body, till the very end. That was simply her way and those of us who knew and loved her, simply respected that she would not go easily and that she would only do so in her own way.

I visited Joyce several times shortly before her death, during a moment when she was in much pain and anguish, but still talking about the world and wanting to find ways to make sense of the suffering she and others around her were experiencing. Joyce feared her own intellectual efforts would either be forgotten, or worse, be colonised in ways that would distort her revolutionary intent. Together, we spoke about the manner in which the integrity of our life work, as radical intellectuals and as women who challenged the structures of oppression, could so easily be diminished, ignored, or disposed of, discarded into the wasteland of women’s silenced histories.

In her last days, Joyce feared that she had done too little with her life; that she had not given enough; and that most of what she had accomplished would be overlooked, with few recalling her personal, pedagogical, political and public struggles for justice and liberation. As I read through the chapters in this beautiful tribute to Joyce’s scholarship and her life as a radical intellectual, there is no doubt that her work will continue to inspire and provoke dialogue and debates across many fields, and that the many people she touched – in the UK, the US, Europe, Venezuela, Brazil and El Salvador – will think of her with great fondness and appreciation, remembering her humour, kindness, incisive questioning and that audacious spirit that still surrounds the memories of her life and work.

Joyce’s scholarly accomplishments were far greater in quality than quantity. She pushed colleagues in the field of critical pedagogy to engage more deeply with the radical tradition of popular education and its ways ←xiii | xiv→of teaching and learning; she called out elitism, even on the left; and she firmly believed that the struggle to change the world had to be embodied, with boots on the ground. And that is exactly what Joyce did; she brought the best and most inquisitive parts of herself to people she loved, to her students, to campaigns and to the larger political struggle. Whether in the classroom, or out on her home streets of Birmingham, or across her travels to learn from others in the world, she was as much personable, warm, sweet and droll, as she was straightforward about her frustrations and anger, often discursively peppered with the use of ‘fuck’ along the way – which was surprising to some and appreciatively amusing to those of us who called her friend and comrade.

Joyce was indeed a unique and extraordinary woman. So, it’s not at all surprising, that whenever I come across former students, colleagues, or comrades who knew Joyce, what they appreciated most about her was her candour, honesty and wit. Among her intimate community of struggle, we knew her to be a person who embodied a willingness to push back against all forms of injustice – and the devil be damned! Around Joyce, people often became either terribly uncomfortable, unaccustomed to such brash outspokenness from a woman, or grew more courageous, saying exactly what was on their own mind. This may seem like an inconsequential thing, but for those who have suffered the oppressive impact of what Paulo Freire (1970) called the culture of silence, she was like a breath of fresh air. A consequence, here, was that those who sought to continue their superficial or manipulative posturing left the room, while those who were hungry for genuine interaction and probing dialogue welcomed dearly her presence.

During her last months of life, many comrades visited Joyce. We were all friends, made over her decades of work in the UK and other places, comrades with whom solidarity had been built over good food, fiery political dialogue and discourses on praxis, and our mutual reminiscing about those actions on the streets, engagements in communities and classrooms, and at conferences we had shared together. Joyce was a committed educator and lover of life, irreverent and gutsy. We remember the punkish air, the shock of short red hair, the large glasses and her bold discourse – always a gestalt of powerful possibilities. Many were inspired in and by her presence to be truer to themselves and others, and to persist in their efforts to resist ←xiv | xv→and challenge the brutalities of human oppression in the classroom and beyond. Again, this was no small contribution, given the alienation and deafeningly repressive culture of capitalism and neoliberal life.

A few years ago, Joyce decided to leave the university in sheer disgust! She left for health reasons, precipitated by the immense stress produced by the inhumane accountability policies and practices of the neoliberal university. Similarly, Joyce witnessed many of her radical colleagues and comrades experiencing great physical and emotional distress, as they struggled to navigate with political integrity the contradictions of a dehumanising, elitist and competitive environment. This to say, Joyce did not leave because she did not love teaching or her students, but because she could no longer contain her frustration and disappointment with the instrumentalising and objectifying nature of her work life. She preferred to take her emancipatory political vision of public sociology, popular education, social movements and critical pedagogy out to the streets so that she could labour in a more directly engaged way.

Unfortunately, her illness and her retirement would coincide too closely, leaving her little time to carry forward many of her political dreams. Yet, even a few weeks before her death, she was wanting us to write together about the struggles people undergo when fighting with a chronic illness and about our many struggles as radical intellectual women who had experienced so many moments of alienation and marginalisation in our efforts to expose the hypocrisy of academic life, as well as the contradictions of the intellectual left – where, on one hand, we were tentatively respected as intellectuals but, on the other, unwelcomed for our refusal to shut up and stop our incessant questioning of societal structures and practices through which poverty, sexism, racism, ableism and other forms of human oppression persist unabated. The above speaks to the comradely intimacies of this radical intellectual. But to leave things there would be to ignore the manner in which personal, pedagogical and political intimacies deeply intermingled in her life. Because, for Joyce, her life was powerfully anchored in the personal intimacies of family.

←xv | xvi→

Personal Intimacies

Joyce deeply loved and often spoke about her beautiful family. For over three decades, Joyce persistently laboured to make sure her family’s well-being was ensured. She took time to have long conversations with her children of the heart, Katherine and Keith, as well as their respective partners, Lauren and Ember. She adored being grandma to Lucas, Rosa, Lyra and Abrielle. And even today, the children remember glimpses of grandma and hold on to the stories and times they shared together. At a memorial gathering for Joyce, Lucas (her grandson) who was only 9 at the time, took out a letter that Joyce had written for him prior to her death and read it to us. It was a deeply poignant moment, when one cannot’ but acknowledge that some of our most powerful contributions, as revolutionaries, are not found in books or articles, but rather in the personal intimacies we bequeath to those we love.

For Joyce, these intimacies were powerful expressions in which love, politics and humanity were deeply comingled. I have had the privilege to have access to a beautiful scrap book that Keith and Lauren put together after Joyce’s death. In the scrapbook, there are so many heart-warming expressions of gratitude, appreciation, humour and pure love. There are soulful poems, songs and declarations by Dave Rogers, her life partner of thirty-two years. One particularly poignant one read,

You are the woman of my life. I love you more than poetry can say. You are part of me. Part of my body. Part of my heart. Part of my mind. Part of my conscious and subconscious (too much so at times!). You are part of my soul … you are the constant source of renewal in my life.

In so many ways, the beautiful intimacy that Joyce and Dave shared provided both sanctuary from the difficult political work and the many struggles they each encountered out in the world. It was a relationship born of struggle and uncertainties, one that unfolded in ways that owed much to Joyce’s tenacity to keep pushing things forward with Dave, with the children and with the wider family. For Joyce, this was an essential ingredient of loving them – and she did it brilliantly.

←xvi | xvii→This intimacy extended to Dave Rogers’ children, Katherine and Keith, who initially saw this loud Jewish American woman, as an imposing figure, only later to completely embrace, with gratitude, her presence in their lives. About this Keith Rogers wrote,

Joyce created a safe house without imposing rigid boundaries. Always happy for my friends to come round. Making concerted effort to get to know them all. Cussing at anyone who was slightly deserving of it. She labeled us the gonad lads … a title that we lived up to for many years. She told it how it was … if she has an issue with you, you better believe she was gonna let you know about it. But she wasn’t inflexible. She would listen, absorb and could have her views altered. Brilliantly brash. She swore like a trooper … A family woman, me and Katherine became her children, the family she always yearned for. Joyce was a uniquely special person. One of a kind. The mould was broken when Joyce was made. A fighter to the last breath … her fight inspired me to engrave my skin as a constant reminder: 1. To never give up; 2. To live life to the full; 3. That you can always exceed others expectations of you … I’ll miss your voice, your presence and your persona. I promise to make every moment matter.

Similarly, for Dave’s daughter, Katherine Rogers, Joyce was also an enormous influence, a pillar in her life, despite the difficulties they experienced in finding their way through the beginning years. For Katherine, Joyce’s emotional honesty and her great tenacity and persistence proved to be life-changing, while her political commitment shone a light that led the way. When Joyce died, Katherine wrote,

You came into our lives … in a flash of colour, volume and emotion … Bright clothes, big glasses, a huge smile and a directness and honesty that are your hallmarks. You brought with you your style, your food, your opinions and an emotional literacy … Thank you for always being there to talk, and for your emotional clarity and care for me … You never let blood ties hold you back. You believed that you were entitled to a relationship with me and Keith and you worked on it, fought for it. I want to thank you too for everything you have done for me, dad, and Keith. You have provided us with stability … you have provided us with a home for our feelings … You’ve created a family and a home for yourself and us. You’re amazing. And I will love you and honor you long beyond your body departing. I like to think your spirit will live on in all of us and in every soul you have touched.

This beautiful spirit of generosity and love extended to Katherine and Keith’s partners, Lauren Croll and Ember Girling, as well. Ember’s poem, ←xvii | xviii→Joyce Canaan Presente! expressed great appreciation for Joyce’s formidable spirit, her dynamic way of expressing herself, her political commitment and her enduring love for the grandchildren, Lucas, Rosa, Lyra and Abrielle. Being a grandmother was a momentous event for Joyce. Lauren Croll remembered,

10 years ago, when we found out I was pregnant, of all the grandparents-to-be, we were most looking forward to telling Joyce the news. As expected, she was over the moon, and so excited about her new role as Grandma. And she was, of course, as loving as involved a grandparent as you could wish. Something Lucas most definitely learnt from his Grandma is to question. He’s rarely satisfied with a brief answer to his many questions. Many, many questions! But thank you Joyce, for teaching my son to be curious, to care about injustices, and to not just accept the first answer he is given … I’m so grateful to have known you; so grateful for the 9 years you’ve dedicated to shaping Lucas and the other grandkids into the wonderful children they are.

As Lauren’s words indicate, Joyce’s radical spirit did not shy away from small children. She embraced her grandchildren with zest and joy. In his writing to Grandma, 9-year-old Lucas Rogers wrote,

My grandma was an amazing woman. She taught me about good guys and bad guys (like Jeremy Corbyn and Theresa May). We would have amazing conversations (that sometimes had a hint of swearing). Not long ago … my grandma suggested we have a chat … We talked for hours on end about my favourite foods. My grandma liked dark chocolate and I liked Licorish and Turkish delight. Grandma always put my cards up on her wall, even if they were rubbish or a bit gruesome … For my 6th birthday, my grandma and granddad took me to London on the train. It was the first time I had been to London and we went to the Natural History Museum. We went on the tube and we ate doughnuts. We went to a beautiful café whilst talking about sleepwalking (I sometimes sleep walk and my dad has to put me to bed … grandma had to put granddad back to bed sometimes) … we have even been in the newspaper together … because we were at the Free Mozambique rally. When grandma passed away it broke my heart inside. I will always remember her, I miss you grandma.

Her granddaughters also expressed loving remembrances of Joyce. Rosa called her grandma: The kindest woman in the world. The star of my life. Lyra, the youngest, offered drawings, To grandma. And, Abrielle, the oldest, wrote:

Conclusion

This Festschrift in Joyce Canaan’s memory includes outstanding contributions by many scholars, comrades and former students who honour her, with scholarly analyses and thoughtful recollections of their efforts to bear witness to this radical intellectual’s inspiring prowess. The interview with Dave Rogers, a prelude to the chapters, reveals some of the intimacies of their life shared and offers a beautiful personal sense of the living legacy Joyce left behind. Always the doubting historical subject, Joyce was never satisfied with shoddy or languid interpretations of life, pedagogy or politics. Instead, as a radical intellectual, she was a tough and formidable critic. Knowing this, I believe Joyce would not only have been thrilled by this volume, but deeply appreciative to at last receive the recognition she so richly deserved.

Details

Pages
XX, 380
Year
2022
ISBN (PDF)
9781800796935
ISBN (ePUB)
9781800796942
ISBN (Softcover)
9781800796928
DOI
10.3726/b19115
Language
English
Publication date
2022 (September)
Keywords
Critical Pedagogy Neoliberalism Popular Education Critical Pedagogy and Emancipation Gordon Asher Stephen Cowden Shirin Housee Alpesh Maisuria
Published
Oxford, Bern, Berlin, Bruxelles, New York, Wien, 2022. XX, 380 pp., 7 b/w.

Biographical notes

Stephen Cowden (Volume editor) Gordon Asher (Volume editor) Shirin Housee (Volume editor) Maisuria Alpesh (Volume editor)

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Title: Critical Pedagogy and Emancipation