This article is based on our own experiences and that of several of our colleagues teaching social and cultural anthropology in different Dutch institutions for higher learning. We focus in particular on teaching and learning in two small liberal arts and science (LAS) colleges, where anthropology makes up part of the social science curriculum and/or is part of the core curriculum. The data collected from our own critical reflections developed during informal discussion and from formal interviews with colleagues, together with literature on recent changes in academia, leads us to argue that neoliberal individualism, shaped by management tactics that constantly measure individual performance and output, is making academia an increasingly insecure place in which to work and study. The consequences of this insecurity include increasing mental health problems among both students and staff, intensifying competition at the expense of collegiality and collaboration and an overall decrease in the quality of academic jobs and teaching. Although the discipline of anthropology can help us better understand our own conditions, the personalisation of problems and the focus on success obscure the anthropological lens, which looks at social and cultural structures of power and depends on critical reflexivity.
Ellen Bal, Erella Grassiani, and Kate Kirk
Neriko Musha Doerr
mainly immigrant English-as-a-Second-Language (ESL) students in the U.S. These cases come from my ethnographic fieldwork spanning from 1997 to 2011. This wide time span helps show the various time periods and contexts in which global learning can exist
This article explores the everyday experiences of minority ethnic students at a university in the West Midlands. Based on interviews with 23 second-level students taking Sociology modules, it seeks to highlight the key social, personal and pedagogic issues for this group of minority ethnic students and to deepen understandings of cultural identity and exchange on campus. The students' multiple narratives and voices are central to the article, as is the possibility that there are multiple ways of experiencing teaching and learning at a university.
The article investigates how university lecturers taking part in the compulsory teacher training at Stockholm University (SU) conceive of the effects of standardised and formalised training on their teaching. The study explores the emotions and responses evoked among academics when everyone is required to embrace the same pedagogic philosophy of constructive alignment (Biggs 2003), adopt the language of learning outcomes and assign the same standards to diverse academic practices. The article attempts to shed light on different conceptions of the quality of teaching and learning in higher education and the interplay between the lecturers' values of academic freedom, collegiality and disciplinary expertise and the university leadership's values of efficiency, accountability and measurability of performance. The article considers how these conceptions coexist and are negotiated within the university as an organisation.
A Case Study on Indonesian Muslim Student Diasporas in Saudi Arabia
Sumanto Al Qurtuby
vitality of Cairo in general, and al-Azhar in particular, as a center for religious learning that attracts Muslim students from all over the world. Anthony Bubalo, Sarah Phillips, and Samina Yasmeen (2011) conducted a preliminary study on Indonesian
Penny Welch and Susan Wright
In this issue of Learning and Teaching: The International Journal of Higher Education in the Social Sciences , authors from Denmark, the United States, Taiwan and the United Kingdom analyse serendipity in anthropology teaching, the use of lecture
experience ‘the sheer, simple joy of learning for its own sake’. BFU is not alone in taking up this charge. It is one node in a rich constellation of radical study projects that have been proliferating around the world over the past two decades. These
an accounting perspective
A feature of globalisation is encouragement of universities to become more businesslike, including adoption of the type of accounting routines and regulations used by businesses. The question debated in higher education policy research is whether this focus on being businesslike is compatible with the statutory public benefit obligations of universities. This question is addressed from a financial-management perspective, drawing on Max Weber's discussion of the effects of accounting in business, governmental and not-for-profit organisations. 1 His approach is applied to three ideal-typical universities, focussing on differences in legal terms of reference and sources of funding. The article argues that the proposed reforms of public-sector accounting will make it difficult (if not impossible) to ascertain whether the publicbenefit aims of not-for-profit universities have been achieved. In addition, once installed, the business systems of accounting will encourage pecuniary rationality at the expense of the traditional value rationalities that ought to govern resource allocation in public-benefit organisations. The interaction between these effects introduces new risks, including the possibility that the controllers of universities may fail in their fiduciary obligations by wasting scarce resources on projects that, according to financial measures, appear profitable while neglecting those that have important public benefit and educational merit.
Anthropology and anthropological literature have had an irreversible effect on the practice of contemporary shamanism. In this small-scale study, I look at the complex ways the literature has been recorded, initiated interest, revived and verified the shamanic practices. Over the years, anthropologists have also caused distortions in revived practices as they have left some things unrecorded. On the basis of written responses and interviews from shamanic practitioners and active drumming-group members, I demonstrate that the argument of neo-shamanism as the only form of shamanism still alive is not completely true. Attention is drawn also to the claim about the cycle of learning in contemporary shamanism. My argument is that the main part of learning in the deeper levels of shamanic practices still happens in face-to-face situations.