By Begum Ozden Firat, Sarah de Mul, Sonja van Wichelen (editors)
During this publication, a world line-up of students examines the position of the highbrow within the twenty-first century, looking at the hole among modern cultural concept and cultural perform, and asking even if wisdom and methodologies within the humanities can intrude in daily politics and vice-versa.
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Additional resources for Commitment and Complicity in Cultural Theory and Practice
It can perhaps show whether we are reaching various targets, say you know, the same teacher of leadership staff who come from various backgrounds over time. But the trouble is when dealing with audit you tend always to respond in terms of process you know, we’ve done this report, we’ve got a plan out and all that sort of stuff. And I could see that you could get a rough idea if universities were putting effort into diversity by doing that, but the trouble is that in universities we’ve got an audit aware culture in administrations.
This practitioner identified her mandate as ‘enabling cultural change’ and defines her project in terms of outcomes, ‘end effects’ or ‘things happening’. Different cases are used for different audiences (including the social justice and business case language). What was striking in our study was how much diversity work involves ‘switching’ between cases for diversity that might seem to rely on very different models and frameworks. Diversity and equality work is described as about ‘outcomes’ or ‘ends’.
These are interesting documents to read in terms of how they imagine universities as subjects ‘with’ a commitment ‘to’ race equality. In the first one, the policy begins with law: it hence frames the institutional commitment in terms of compliance with law. In a way, then, the document names its commitment by framing that commitment as a requirement. The commitment, in other words, is named as a way of being subject to law. Commitment sounds very close to compliance. We commit insofar as we are required to do so.