LEARNING BEYOND THE CLASSROOM: LEARNING BEYOND THE CLASSROOM: GENDERED AND ETHNICISED GENDERED AND ETHNICISED

CONSTRUCTIONS OF LEARNER IDENTITIESCONSTRUCTIONS OF LEARNER IDENTITIESFriday February 26 2010Friday February 26 2010

Encounters, intersections and Encounters, intersections and multiplicity:multiplicity: women’s learner women’s learner

identities in post-colonial identities in post-colonial LondonLondon

Professor Sue Jackson, Birkbeck University of Professor Sue Jackson, Birkbeck University of LondonLondon

s.jackson@bbk.ac.uks.jackson@bbk.ac.uk

Encounters, intersections and multiplicity: Encounters, intersections and multiplicity: women’s learner identities in post-colonial women’s learner identities in post-colonial

LondonLondon

Outline:Outline:

Background to the projectBackground to the project Re-thinking multi-culturalismRe-thinking multi-culturalism Encounters, intersections and multiplicityEncounters, intersections and multiplicity Learner identitiesLearner identities Concluding thoughts and discussionConcluding thoughts and discussion

Background:Background:Intersecting identities: women’s spaces of Intersecting identities: women’s spaces of sociality in post-colonial Londonsociality in post-colonial London

explore commonalities and differences in the ways explore commonalities and differences in the ways in which women construct their gendered and in which women construct their gendered and sexualised, racialised and ethnicised, identities within sexualised, racialised and ethnicised, identities within spaces of sociality in post-colonial London;spaces of sociality in post-colonial London; examine the ways in which women perform social examine the ways in which women perform social identifications in private and public spaces of sociality identifications in private and public spaces of sociality in London; andin London; and develop theoretical understandings of post-colonial develop theoretical understandings of post-colonial intersected identities in urban spaces of sociality in intersected identities in urban spaces of sociality in London.London.

Background:Background:

participant interviews over 2 yearsparticipant interviews over 2 years 42 ‘white’ and ‘South Asian’, ‘straight’ and ‘queer’ 42 ‘white’ and ‘South Asian’, ‘straight’ and ‘queer’

women living in Londonwomen living in London informal and semi-formal women’s social spaces such as informal and semi-formal women’s social spaces such as

knitting groups, book clubs, social groups and knitting groups, book clubs, social groups and community centres community centres

some social spaces organised on the basis of activity (eg some social spaces organised on the basis of activity (eg knitting or reading) and some on the basis of identity knitting or reading) and some on the basis of identity (e.g. Asian/Lesbian group) and some a mix of both (e.g. Asian/Lesbian group) and some a mix of both (queer knitting group).(queer knitting group).

Researchers: Researchers: Stage 1 : Professor Avtar Brah and her teamStage 1 : Professor Avtar Brah and her team

Stage 2: Professor Sue Jackson, with Dr Rosie Cox, Dr Stage 2: Professor Sue Jackson, with Dr Rosie Cox, Dr Dina Kiwan, Dr Yasmeen Narayan and Dina Kiwan, Dr Yasmeen Narayan and Dr Meena KhatwaDr Meena Khatwa

Post-colonial LondonPost-colonial London

““London is perhaps the post-colonial city London is perhaps the post-colonial city (and global city) (and global city) par excellence. par excellence. Its Its population and trading relations reflect population and trading relations reflect centuries’ old colonial ties as well as new centuries’ old colonial ties as well as new forms of economic domination and forms of economic domination and negotiations. It is described as ‘hyper-negotiations. It is described as ‘hyper-diverse’ … (Its) 8 million plus inhabitants diverse’ … (Its) 8 million plus inhabitants speak over 300 languages and there are at speak over 300 languages and there are at least 50 ethnic/national communities with least 50 ethnic/national communities with over 10,000 members” over 10,000 members”

(Cox and Narayan, 2008).(Cox and Narayan, 2008).

Re-thinking multiculturalismRe-thinking multiculturalism

““You know I like that you can get pretty You know I like that you can get pretty much any kind of food that you want here. much any kind of food that you want here. You can You can umum, you know all of our friends , you know all of our friends are so international, are so international, umum both of us just by both of us just by virtue of having travelled a lot and virtue of having travelled a lot and um um it it is, it’s really corny the ‘is, it’s really corny the ‘we are onewe are one’ sort of ’ sort of thing but it’s true at the same time …”thing but it’s true at the same time …”(CLKG14, White American, Jewish, 30s).(CLKG14, White American, Jewish, 30s).

Re-thinking multiculturalismRe-thinking multiculturalism

““Well I’m all for (multiculturalism) really, I Well I’m all for (multiculturalism) really, I mean pretty cheesy but mean pretty cheesy but umum, but I love the , but I love the fact that it’s a diverse place, that it’s so fact that it’s a diverse place, that it’s so multicultural and that multicultural and that umum you know the you know the area where we live you walk up the high area where we live you walk up the high street … and it’s all written in different street … and it’s all written in different languages and different kinds of foods and languages and different kinds of foods and you know clothing from different countries you know clothing from different countries and things – I love that, that it feels and things – I love that, that it feels so far so far and so near at the same timeand so near at the same time …” …” (CLKG14, White American, Jewish, 30s).(CLKG14, White American, Jewish, 30s).

Re-thinking multiculturalismRe-thinking multiculturalism

““Well there’s a lot of Well there’s a lot of umum different ethnic groups different ethnic groups and I think, I’m not sure but I get the impression and I think, I’m not sure but I get the impression that a lot of them are quite recently arrived. So that a lot of them are quite recently arrived. So maybe that’s why they tend to stay within their maybe that’s why they tend to stay within their own communities a lot. So there’s quite a lot of own communities a lot. So there’s quite a lot of different religious groups. There’s lots of different different religious groups. There’s lots of different churches churches umum, mostly African-Caribbean. There’s , mostly African-Caribbean. There’s quite a lot of African people there from different quite a lot of African people there from different groups I think and there’s quite a lot of Afghanis as groups I think and there’s quite a lot of Afghanis as well. well. UmUm so it’s quite a you know, quite a sort of so it’s quite a you know, quite a sort of strong mix of cultures, but if feels like they’re also strong mix of cultures, but if feels like they’re also most of them kind of quite you know, defending most of them kind of quite you know, defending their territory in a way” their territory in a way” (KQKG5, White European, Queer, 40s).(KQKG5, White European, Queer, 40s).

Re-thinking multiculturalismRe-thinking multiculturalism

““First of all, there’s a First of all, there’s a clashclash between the people of between the people of both places – language, religion, the way both places – language, religion, the way wewe conduct conduct ourour daily activities, daily activities, ourour culture, culture, everything of everything of oursours, i.e. of Asians, , i.e. of Asians, clashesclashes with with theirs, especially – I think – of Muslims, because theirs, especially – I think – of Muslims, because wewe don’t drink, there are a lot of things don’t drink, there are a lot of things wewe don’t don’t do, restrictions, it’s difficult to mix with do, restrictions, it’s difficult to mix with themthem. . TheirTheir compatibility of compatibility of theirtheir concepts and concepts and communication is difficult, because what communication is difficult, because what wewe consider wrong, consider wrong, theythey consider good, so there is a consider good, so there is a clashclash. How should . How should wewe mix?” mix?”

(BC01, British Asian, 60s)(BC01, British Asian, 60s)

In a different voice? In a different voice?

““We came here and I had very hard time, one We came here and I had very hard time, one year, I live alone, my English was not that good, year, I live alone, my English was not that good, although I speak English alright, I learned with my although I speak English alright, I learned with my children when they go to school. But the English children when they go to school. But the English pronunciation of pronunciation of these white people and mine was these white people and mine was vast differentvast different. . I can't explain them what I am going I can't explain them what I am going to tell you, or I don't understand when they talkto tell you, or I don't understand when they talk. I . I understand few words, but then, I thought...oh... I understand few words, but then, I thought...oh... I don't know what they are saying, I had very very don't know what they are saying, I had very very difficult two years, after, slowly slowly I got my life difficult two years, after, slowly slowly I got my life back when my daughters grow ... and everything”. back when my daughters grow ... and everything”.

(AWG3, British Asian, 70s)(AWG3, British Asian, 70s)

Encounters, intersections Encounters, intersections and multiplicityand multiplicity

private and publicprivate and public

personal, political, social, cultural, personal, political, social, cultural, economiceconomic

home, community, national, home, community, national, globalglobal

theoretical and conceptual theoretical and conceptual perspectivesperspectives

intersecting identitiesintersecting identities

Commonality, connectedness, Commonality, connectedness, groupnessgroupness

““Um I really like Pride actually Um I really like Pride actually or at least I like or at least I like the idea of itthe idea of it. Brighton Pride was amazing um . Brighton Pride was amazing um and I just love how it’s just like the and I just love how it’s just like the whole citywhole city regardless of sexuality or whatever. regardless of sexuality or whatever. Everybody Everybody just gets involvedjust gets involved and they’ll stop at Preston and they’ll stop at Preston Park. It’s so nice. So I thought I would go along Park. It’s so nice. So I thought I would go along even though I even though I couldn’t persuade anybody to go couldn’t persuade anybody to go with mewith me in London. And I missed the parade in London. And I missed the parade ‘cause I wasn’t together enough to get out early ‘cause I wasn’t together enough to get out early enough um and then I had to go to John Lewis enough um and then I had to go to John Lewis and ended up looking at the yarn sale instead and ended up looking at the yarn sale instead [laughs]”[laughs]” (KQKG6, 20s, White Scottish, Queer)(KQKG6, 20s, White Scottish, Queer)

Imagined communitiesImagined communities

Very hard life here, because risks here Very hard life here, because risks here are by the minute, and accounts are are by the minute, and accounts are made of every penny. You don’t have a made of every penny. You don’t have a social life here like you did in Africa social life here like you did in Africa either, either, even though for me it was not even though for me it was not very socialvery social, I am talking about people , I am talking about people for whom it was. Women meet up a lot, for whom it was. Women meet up a lot, socialize and talk (AWG3, 74, British socialize and talk (AWG3, 74, British Asian).Asian).

Learning through Learning through social spacessocial spaces

““If all learning were to be represented by If all learning were to be represented by an iceberg, then the section above the an iceberg, then the section above the surface of the water would be sufficient to surface of the water would be sufficient to cover formal learning, but the submerged cover formal learning, but the submerged two-thirds of the structure would be two-thirds of the structure would be needed to convey the much greater needed to convey the much greater importance of informal learning” importance of informal learning”

(Coffield, 2000:1).(Coffield, 2000:1).

““So, one day one of the ladies said hello, hello and So, one day one of the ladies said hello, hello and she showed me that there is a community centre she showed me that there is a community centre there on {name} Road and I went there. I come there on {name} Road and I went there. I come across {name}. She is sewing teacher.across {name}. She is sewing teacher.

OkayOkay She was very good to me and I started sewing. She was very good to me and I started sewing. I I

knew sewingknew sewing. But for . But for just to pass the timejust to pass the time, I joined , I joined the class from there got so many other classes. I the class from there got so many other classes. I used to go in {name} and everywhere. used to go in {name} and everywhere. I did so I did so many classesmany classes. . To socialiseTo socialise I do go Saturday and I do go Saturday and Sunday to my friends in {name} and also in the Sunday to my friends in {name} and also in the community centres. […] community centres. […] the community centres the community centres have become my parents like thathave become my parents like that. All my stay here . All my stay here in {name} has gone in this community centre. in {name} has gone in this community centre. Because once a week, twice a week I am there in Because once a week, twice a week I am there in these community centres” these community centres” (AWG4, British Asian, 50s).(AWG4, British Asian, 50s).

““You already know that there are firstly these You already know that there are firstly these Centres, there is the {name} Women’s Centre Centres, there is the {name} Women’s Centre and an Asian Community Centre. We are involved and an Asian Community Centre. We are involved in a lot of activities here: classes, outings, a in a lot of activities here: classes, outings, a Social Club every Monday where we all sit Social Club every Monday where we all sit together, have a together, have a laughlaugh and a and a chatchat, , discussdiscuss issues issues and and give advicegive advice. Some . Some taketake recipes, some recipes, some teachteach knitting, ask for advice about their children, we knitting, ask for advice about their children, we have all sorts of have all sorts of discussionsdiscussions there which are very there which are very helpful because there are people from all age helpful because there are people from all age groups – old and young, so the atmosphere groups – old and young, so the atmosphere varies. There are young people, old women and varies. There are young people, old women and very old women like me! It’s very old women like me! It’s very beneficial very beneficial communicatingcommunicating with these different age groups” with these different age groups” (AWG1 British Asian, 60s).(AWG1 British Asian, 60s).

Community educationCommunity education

Place – this is the most common meaning and refers Place – this is the most common meaning and refers to people living in a particular geographic community to people living in a particular geographic community such as neighbourhood or village.such as neighbourhood or village.

Interest – this refers to people who share the same Interest – this refers to people who share the same interest or activity such as community activists or interest or activity such as community activists or environmentalists or members of the same religious environmentalists or members of the same religious or ethnic group.or ethnic group.

Function – this refers to groups with the same Function – this refers to groups with the same profession, such as teachers, or the same role, such profession, such as teachers, or the same role, such as community representatives, who acquire a as community representatives, who acquire a common sense of identity despite not having the common sense of identity despite not having the same physical locus.same physical locus.

(Tett, 2006: 2).(Tett, 2006: 2).

Relational capital Relational capital

the capital that is acquired from the capital that is acquired from familial networks, but also that which familial networks, but also that which is acquired from the development of is acquired from the development of a relational understanding of a relational understanding of different realities, of different ways of different realities, of different ways of knowing and experiencing knowing and experiencing sometimes competing worlds sometimes competing worlds

““It’s just saying “Oh, y'know I’ve thought through It’s just saying “Oh, y'know I’ve thought through this and y'know where I'm coming from, it signifies this and y'know where I'm coming from, it signifies this” and someone will say, “well actually, I can this” and someone will say, “well actually, I can see what you mean, but from where I'm coming see what you mean, but from where I'm coming from, it signifies that” and I think it's really from, it signifies that” and I think it's really important to have those discussions ‘cause I think important to have those discussions ‘cause I think that people are um shy of saying things that are that people are um shy of saying things that are opposing or different, and maybe they're worried opposing or different, and maybe they're worried about offending, so it's nice to have a nice safe, about offending, so it's nice to have a nice safe, comfortable environment, to comfortable environment, to say your opinionsay your opinion and and listen, and listen, and actively listenactively listen to someone else as well. to someone else as well. And I often change my mind, that's what I like And I often change my mind, that's what I like about itabout it.” .”

(AWG12, 40s, British/Asian/Pakistani).(AWG12, 40s, British/Asian/Pakistani).

ConclusionsConclusions The multiple lenses of identities are The multiple lenses of identities are

essential to further understandings of essential to further understandings of the encounters, identities and the encounters, identities and multiplicities with which we engagemultiplicities with which we engage

‘‘Identity work’ must engage with a Identity work’ must engage with a critical multiculturalism which includes critical multiculturalism which includes critiques of power and power relationscritiques of power and power relations

Learner identities: resisting, confirming, Learner identities: resisting, confirming, re-making multiple, intersected identitiesre-making multiple, intersected identities