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All 24 Russell Group universities have reviewed their academic conduct policies and guidance
UK universities have drawn up a set of guiding principles to ensure that students and staff are AI literate, as the sector struggles to adapt teaching and assessment methods to deal with the growing use of generative artificial intelligence.
Vice-chancellors at the 24 Russell Group research-intensive universities have signed up to the code. They say this will help universities to capitalise on the opportunities of AI while simultaneously protecting academic rigour and integrity in higher education.
Continue reading...Pay cuts are just one factor: working conditions are also getting worse and that’s bad for both staff and students
Since late April, staff at 145 UK universities have been refusing to mark students’ work. The marking and assessment boycott is the most recent action by the University and College Union (UCU), which represents academics and other university staff. With graduation ceremonies now upon us, the boycott is causing significant havoc. Just how significant is a matter of some dispute. But what is indisputable is that many students have had their marks delayed, and some will be unable to graduate as normal this summer.
Industrial action by (mainly) academic staff is always a hard sell. Lecturers are seen as relatively privileged people. The students being hit by their latest action have already had their studies disrupted by a pandemic and a series of strikes. Seen this way, the current marking boycott can look like a selfish step too far.
Lorna Finlayson is a philosophy lecturer at the University of Essex
Continue reading...Group issues 12-point plan calling for stricter immigration rules for care workers, students and refugees
Rishi Sunak is facing demands from “red wall” Conservative MPs to slash the number of overseas care workers, foreign students and refugees allowed into the UK in time for the next election.
The MPs from the 2017 and 2019 intake, who call themselves the New Conservatives, have issued a 12-point plan to cut net migration to Britain from 606,000 to 226,000 before the end of 2024.
A cap of 20,000 on the number of refugees accepted for resettlement in the UK.
Caps on future humanitarian schemes such as the Ukraine, Afghanistan and Hong Kong schemes should the predicted 168,000 reductions not be realised.
Implementation of the provisions of the illegal migration bill, which it is claimed would lead to a reduction of at least 35,000 from LTIM.
A raise in the minimum combined income threshold to £26,200 for sponsoring a spouse and raising the minimum language requirement to B1 (intermediate level). This should lead to an estimated 20,000 reduction in LTIM, the MPs claim.
Making the migration advisory committee report on the effect of migration on housing and public services, not just the jobs market, by putting future demand on a par with labour requirements in all studies.
A 5% cap on the amount of social housing that councils can give to non-UK nationals.
Raising the immigration health surcharge to £2,700 per person a year.
Continue reading...In today’s newsletter: A stalemate between lecturers and universities has left thousands of exams and dissertations ungraded – what’s the dispute about, and how might it end?
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Good morning. Finishing the last exam of your degree course should be one of the happiest moments of a student’s career. The stress of finals is over, the hard work has paid off. Graduation beckons and, beyond that, the next exciting stage of life.
But for tens of thousands this summer, the reality is proving very different. A marking boycott by the union representing many UK university lecturers means that tests are being left ungraded and dissertations unassessed.
Net zero | The government’s plans to hit net zero have been criticised in a report by its own advisers that warns targets are being missed on nearly every front. Lord Deben, outgoing chair of the CCC, said the UK had “lost the leadership” on climate action shown at Cop26 in 2021 and done “a number of things” that were “utterly unacceptable”.
Julian Sands | A body that was discovered in the wilderness near Mount Baldy in California on Saturday has been confirmed to be that of the missing British actor Julian Sands. San Bernardino county sheriff’s department had been coordinating a search for the actor who was reported missing on 13 January.
Health | Senior doctors in England have voted to go on strike over pay for the first time in nearly 50 years. Hospital consultants will strike for two days on 20 July, which will bring major disruption to services that have already had to reschedule 651,000 appointments since a wave of NHS strikes began last December.
Covid | Matt Hancock has said he is “profoundly sorry” for his part in mistakes that meant the UK was not properly prepared for Covid. He told the Covid public inquiry that he had not properly challenged assurances that sufficient planning was in place.
UK economy | The UK’s largest mobile and broadband companies have been accused of fuelling “greedflation” after pushing through the biggest round of price hikes for more than 30 years. Six companies controlling most of the telecoms market all charged a 3.9% supplement on top of their annual inflation-linked increases this year, meaning millions of customers have faced mid-contract price increases of up to 17.3%.
Continue reading...University says about 20% of final-year students will face delays if industrial action continues
More than 1,000 final year students at Durham University could be left without a degree this summer because of the marking boycott disrupting universities across the UK.
Durham, one of 145 universities affected by the industrial action over pay and working conditions called by the University and College Union (UCU), said about 20% of its 5,300 final year students would “at the moment, face delays in receiving all their marks and final classifications”.
Continue reading...Ministers are ultimately responsible for weakening the arts and humanities. They are taking the country backwards
The announcement that the University of East Anglia is to cut 31 arts and humanities posts – out of a total of 36 academic job cuts – has rightly prompted anger as well as dismay. UEA became a literary flagship among the new universities that opened in the 1960s. This year is its 60th birthday, and since 1970 it has been home to one of the most famous creative writing courses in the world: founded by the novelists Malcolm Bradbury and Angus Wilson, its students have included Anne Enright, Ian McEwan and the Nobel laureate Kazuo Ishiguro.
There is shock, among alumni and observers, that the financial problems of the UK’s higher education sector now threaten such prestigious institutions. Once celebrated for their innovative approaches, 1960s campus universities were where different kinds of courses were developed. Creative writing is one example; media, development and women’s studies are others. In cutting the arts and humanities in these universities, managers and policymakers are turning back the clock – at a time when, arguably, there has never been a greater need for courageous innovation. Any idea that the risks are limited to the post-1992 universities should be junked.
Continue reading...An unlucky cohort of undergraduates has been plagued by Covid restrictions, education strikes and finally a marking boycott
Emily Smith, a final-year geography student at Durham University, never imagined her already heavily disrupted university experience could end like this. She won’t be graduating this summer because half her work remains unmarked owing to a national marking boycott by lecturers.
She refuses to attend the “completion ceremony” Durham has offered her instead. Without an actual degree classification it seems like a “farce”. Like so many in this deeply unlucky cohort of students, she feels this is the last straw.
Continue reading...Small number could attend graduation but later be told they have failed as pay dispute affects assessments at 145 universities
Tens of thousands of university students are being left in limbo without their final degree results this summer, including some who could attend graduation ceremonies only to be told later that they have failed.
About a third of the UK’s 500,000 final-year undergraduates are thought to have been affected by the marking and assessment boycott at 145 universities, part of the pay dispute between the University and College Union (UCU) and employers that has strained relations between staff, students and management.
Continue reading...“I’m very skeptical about the ability of people in positions of power and privilege—including intellectuals—to name truths about the world.”
The post Don’t Save Yourself, Save the World: A Dialogue with Vincent Lloyd appeared first on Public Books.
Most university students supporting themselves say it is negatively affecting their studies, survey finds
The cost of living crisis is forcing more university students to take on more hours in their part-time jobs, with most saying that supporting themselves is affecting their studies, according to a new study.
More than half of the 10,000 students surveyed by the Higher Education Policy Institute (Hepi) said they did paid work during term time, with most saying they were using their wages to support their studies.
Continue reading...Education bill to require two-thirds of content for standard bachelor’s degrees to be in Dutch
As Britain voted to leave the EU, Dutch universities began offering more courses in English and foreigners streamed in.
But with 122,287 international students in higher education in the Netherlands – 15% of all the country’s students – the government is proposing a cap on the number of students from outside the European Economic Area in some subjects and forcing universities to offer at least two-thirds of the content of standard bachelor’s degrees in Dutch, unless a university justifies an exemption.
Continue reading...We would like to hear from people who have left university without a degree classification or with ungraded work
A marking and assessment boycott has affected 145 universities, meaning that some students will leave university this summer without degree classifications, or with work ungraded. Students at the University of Edinburgh, for example, say they will be given an “empty piece of paper” when they graduate.
Are you leaving university without a degree classification or with work unmarked? How will this affect you, for instance when applying for jobs or other courses?
Continue reading...The fine art of self-promotion is more vital than ever – and crafting a personal statement is apt training for modern life
“I didn’t have the time to write you a short letter, so I’m writing you a long one instead,” Mark Twain is supposed to have written on a postcard to his friend. Good writers have always known that distilling one’s thoughts into a limited space takes effort and skill. (Bad writers sprinkle around lots of footnotes and pretend they’re not included in the word count.) So it must be immensely frustrating to whittle your life story and all your aspirations into about 600 words, only to find that the recipient has merely skim-read them. That’s the experience of students writing a UK university application personal statement – limited to 4,000 characters – which harassed admissions staff now only spend about two minutes reading.
I sympathise with the students, who are obliged to waffle on about all the hobbies they’re expected to be beavering away at while simultaneously studying for A-levels and probably holding down a part-time job. But perhaps universities are teaching them a valuable, if brutal lesson. Two minutes’ attention from a time-pressed stranger is a luxury that they will seldom enjoy in adulthood. It’s also more than enough time to read 600 words. So, if they can’t sell themselves in a short essay, how are they ever going to get anyone to open their emails, read their Tinder profiles, or pay attention to their strongly worded complaint to the British Airways customer services team? At what age is it appropriate to learn that everyone else is just too busy to listen to you selling yourself?
Katy Guest is a writer, reviewer and editor
Continue reading...Graduates now owe an average amount of £45,000, Student Loans Company figures have revealed
Outstanding student loans in England have surpassed £200bn for the first time – 20 years earlier than previous government forecasts, as the number of students at universities continues to outstrip expectations.
The Student Loans Company (SLC), which administers tuition and maintenance loans in England, said that the balance of government-backed loans reached £205bn in the current academic year, including £19bn worth of new loans to undergraduates. The figure has doubled in just six years. It reached more than £100bn in 2016-17 after the coalition government decided to increase undergraduate tuition fees from £3,600 a year to £9,000 in 2012.
Continue reading...Faculty and students can—and must—govern their own institutions, so that universities maintain their vital power.
The post As Society Evolves, So Too Does the University appeared first on Public Books.
Ministers launch inquiry into use of reinforced autoclaved aerated concrete (RAAC)
Ministers have launched a UK government-wide inquiry into the use of crumbling concrete in public buildings following fears that nurseries, offices, shops and leisure facilities are in danger of collapse.
Every Whitehall department has been ordered to assign a civil servant to identify the use of reinforced autoclaved aerated concrete (RAAC) across the £158bn government estate, the Guardian has learned.
Continue reading...For those students sitting final university exams like me, this summer’s graduations are clouded by chaos and uncertainty
This year’s graduations, universities claim, will be indistinguishable from those of previous years. Except there’s one glaring problem: as a student there isn’t much to celebrate. Currently, a marking and assessment boycott is affecting 145 British universities and, like many of the thousands of students graduating this summer, I am set to leave without a formal classification.
For the class of 2023, the same year-group whose GCSEs were reformed in 2018 and A-levels cancelled in 2020, this marks the end of a deeply dispiriting educational journey.
Kimi Chaddah is a student at Durham University and a writer on education and politics
This article was amended on 13 June 2023. An earlier headline said that the writer would be left “without a degree”; this is not the case for students at Durham University. An earlier subheading implied that negotiations had halted at Durham University, while they are ongoing. Engagement in negotiations varies (an earlier version said there was “no negotiation from university management”) and all marks do not have to be received before a final degree can be awarded. A comment from Durham University denying that inexperienced people are marking exam papers has been added.
Do you have an opinion on the issues raised in this article? If you would like to submit a response of up to 300 words by email to be considered for publication in our letters section, please click here.
Continue reading...The temptation to chuck out the old is strong, but can only be part of the answer
As someone who writes books, lectures on teacher training courses and spent 15 years teaching English literature, I’m often asked what I think should be included in the literary canon or what should replace the existing canon. It feels like a trick question.
First, a definition might be useful. When we say canon we’re referring to an established selection of works that have been dyed into the fabric of British education. It’s the familiar roll call of names that have featured on the curriculum seemingly for ever, and may well continue to do so. Shakespeare, Wordsworth, Orwell, Blake, Priestley, Owen, Larkin … the parade of (largely) dead white men whom successive generations of British students are invited to meet and grapple with on their academic journeys.
Continue reading...While visiting the exhibition by the artist Xadalu Tupã Jekupé at the Museum of Indigenous Cultures in São Paulo, one of the works caught my attention. It was a monitor on the floor. On the screen was a modification of the game Free Fire, where it was possible to follow a virtual killing taking place from the point of view of an indigenous character wearing a headdress. For a while I couldn’t look away. I remembered a conversation I had with Anthony, a Guaraní-Mbyá professor that works with the youth of his territory. At the time I was also a teacher, working with marginalized youth. I remember Anthony’s distressed words—he was concerned about the time and attention young people were putting into games like Free Fire, creating a situation very similar to the one I lived when I worked with teenagers in the outskirts of São Paulo.
It took a while for me to get rid of the profusion of shots, bodies, and feathers that were frantically intertwining in front of the monitor. I took a few steps away from the work when my partner, who was with me at the exhibition, called my name. “Did you see it?” he asked me, pointing at the monitor. “I saw the Free Fire….” Smiling from the corner of his mouth, he said, “No, you didn’t see it… it’s a trap!” I thought to myself, yes, I know, it’s a trap. It took me a few seconds to realize that the monitor was positioned inside a beautiful bamboo structure, a kind of hollow basket in the shape of a pyramid, resting on one of the edges on the floor, with the opposite edge suspended by an ingenious system of capture made of joined pieces of bamboo. It was an arapuca, a traditional trap set to capture those who let themselves be seduced by the offer placed inside. A trap that captured me without even having the opportunity to resist.
This text is an outline of a proposal for a feminist and decolonial strategy to be and remain working and producing techno-scientific knowledge within academic institutions. I present the trap as such a strategy, a kind of low-intensity guerrilla technique so that we, marked bodies, can establish alliances and move within structures that are essentially bourgeois, masculine, and Western. This strategy is especially important for those of us who research with other scientists, or who have science and technology as the main focus of our concerns. It allows us to experiment with ways of researching that are simultaneously capable of carrying out the necessary denouncements while also experimenting with possible ways of production of techno-scientific knowledge that interests us.
In The Science Question in Feminism, Sandra Harding asks: “Is it possible to use for emancipatory ends sciences that are apparently so intimately involved in Western, bourgeois, and masculine projects?” (p. 9, 1986). In this way, Harding displaces the question of women in science from a concern with proportionality and representativeness and moves instead toward questioning the very structures of the production of techno-scientific knowledge. As a result of Harding’s provocations, Donna Haraway writes the article “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective” (1988), a classic of feminist studies of science and technology. Even today, a few decades after the article was first written, the questions raised serve as support for us to elaborate our thoughts in a scenario that is still structurally very similar to the one Harding described—bourgeois, masculine, western.
In the last two decades, the composition of the higher education body in Brazil has been changing through struggles that resulted in affirmative public policies, implemented by leftist governments from 2003 onwards. Some of these actions were: the construction of universities in peripheral regions of the country; the establishment of quotas in public university entrance exams for people coming from the public education system, black people, and indigenous people; and the funding of programs for people from the working classes to access private higher education. I myself am the result of this process, a worker daughter of workers. With this never-experienced-before entry into higher education by a greater diversity of people than ever before, the resumption and transmutation of the issues raised by Harding and Haraway is a necessary and effervescent movement, so that our occupation of these spaces does not end up swallowing ourselves in our differences. The institution is a machine for shaping bodies and homogenizing possibilities of futures.
Something we inevitably end up asking ourselves as marginalized people is whether we should occupy these spaces. Stengers (2015) addresses this issue, defending our permanence in spaces of contradiction, including the academy, as a way not to resolve this contradiction once and for all, but to at least get to know the terrain through which we are forced to walk—and, who knows, build new alliances capable of establishing other trails. If we want to remain researchers, teaching and working within universities, we need strategies to make our permanence viable. This obviously includes a constant struggle for better material conditions, but that goes hand-in-hand with the need to remain honest with our differences—which is only possible with a radical change in the way science is produced. It is necessary to cultivate techniques of insistence that, on the one hand, protect us and, on the other hand, allow us to continue walking and facing the overwhelming monster we are facing. Knowing how to produce traps can be one of these techniques.
An arapuca, a traditional trap (image made by Clarissa Reche)
“The nature of the trap is a function of the nature of the trapped.” It is in this way that Stafford Beer (1974) summarizes one of the most interesting attributes of the trap: the cybernetic character between the object, who designed it, and what it is intended to capture. These three nodes are entangled in a feedback system that works like a game of mirrors where, when we look at any of the nodes (capture-trap-captive), we will inevitably find the other nodes. In this game of mirrors, we can see not only the relationship of nodes with each other, but also with the environments they compose. The trap therefore participates in complex fields of interactions.
Anthropologist Alfred Gell (1996) sought in African traps a tool to think about the tension between the piece of art, specifically Western, and the artifact, arising from the so-called “exotic” cultures. Gell argues that the possible conciliation between these poles lies precisely in thinking of both as traps, in an exercise of horizontality that, in a single movement, empties Western arts of their specificity, filling them with ethnicity. The anthropologist makes an exquisite description of the conceptual modes of operation of a trap.
For Gell, the trap is the knowledge of oneself and the other turned into an object. The trap is a functional model of the one who created it, replacing the presence of the one through a “sensory transduction” (p. 27, 1996). The capturer’s senses are replaced by a set of “sensors” attached to the trap, such as a rope or a stick that can simultaneously sense and act as triggers. In this sense, the trap is an automaton. But, at the same time, it is a model of what one wants to capture, since in order to function it needs to emulate and incorporate behaviors, desires, tendencies, functioning as “lethal parodies of the umwelt” (own world) of the captive.
In addition to this spatial dimension, the trap also has a temporal dimension whose structure is based on waiting. In this way, the trap incorporates a scenario of a dramatic nexus between the capturer-captive poles. Gell describes this waiting as a tragic theater, where the trap places the captor and the captive in a hierarchy. The metaphor would be that who sets the trap is God, or fate, and who falls into the trap is the human being in his tragedy. The task of creating traps would therefore be to experiment with controlling fate. However, if we take into account Amerindian conceptions of the trap, such as the Guarani-Mbya practice/thought, this relationship becomes more complex, since a prey is only captured in the trap if there is consent from its owners, who are non-human entities responsible for the animals. Here, the attempt to control fate slips through the bamboo stakes—the tragedy is shared between captor and captive.
From an Amerindian perspective, in particular Guaraní, the trap can be understood as a “memory card” (Caceres and Sales, 2019) capable of storing information that accounts for a profusion of knowledge such as: the behavior of the prey in its environment, modes of production of traps, cosmopolitical relationships involved in hunting, etc. But this potential for keeping memory has been gaining other contours with the increasing destruction of nature and traditional ways of life. With indigenous peoples without possession of their territories and abandonment in the face of deforestation and land grabbing that agribusiness and mining advance, hunting is no longer a possible reality. The maintenance of traps in this scenario becomes a form of resistance, a way of safeguarding what is possible and transmitting that memory to those who are growing up and will soon be responsible for the struggle.
Returning to the idea of thinking about the trap as a strategy to be and remain producing techno-scientific knowledge within an academic context, I would like to list the following characteristics that may be useful to us:
Acquiring the necessary knowledge to build a trap also helps us to know how to identify one when we come across it on our walk. Stengers points out how a moment of relative success, when you move from a position of contestation to a position of an interested party, is also a dangerous moment. For many of us who insist on working at the university, coming from classes historically far from that space, life becomes restricted, in an eternal non-belonging. On the one hand, it shows the impossibility of “integration” into the ideal body of those who produce technoscience—we have no way of doing that. On the other hand, we are haunted by a constant (self-)accusation of betrayal, and in fact something is lost from our previous relationship with “our own.” Faced with this impasse, Stengers proposes that we be able to “foresee that there will be tension” (p. 89, 2015), that is, share common knowledge and experiences that help identify and avoid predictable traps.
Image of an arapuca, a traditional trap (image by Clarissa Reche)
Some traps of the scientific knowledge production system are quite obvious. We come across well-set traps that straddle the path as we advance along our academic careers. We see the trap and look around. The alternatives are to abandon the trail or to stay in the same place. Since the food is just inside the trap, standing still means starving, or at best surviving in starvation. If we want to insist on the journey, we must voluntarily surrender ourselves to the cruel trap placed in our path, in the hope that even captive, though well fed, we may be able to retort before being devoured.
The list of traps is long, but I want to describe a specific type that is prostrating itself in front of me at this point in my journey: the trap of publishing in international academic journals. In Brazil, a researcher and/or scientist who wants to pursue a career within universities will necessarily find a scoring logic that allows, or not, their permanence and advancement to more prominent and better paid positions. As in other national systems of science and technology, research funding is linked to a good score, mainly arising from productivity and measured through, for example, number of publications and citations. An important characteristic in the case of Brazil, which differs from countries like the USA, is that funding for scientific research is mostly public, organized through state funding agencies. For this reason, most Brazilian academic journals are free, both for publication and for circulation.
In recent times, the internationalization of research has been a requirement of Brazilian funding agencies. In this scenario, publication in high-impact international journals has become a necessity. In some science and technology systems in other Latin American countries, this requirement is even tougher, with the acceptance of only articles published in journals indexed in repositories such as Web of Science and Scopus, both maintained by private entities seeking profits. The overwhelming majority of journals indexed in such repositories charge a lot of money for publication and access to the article. The amounts that researchers must pay to have their articles published can reach around R$ 20,000. For comparison purposes, the value of the minimum wage in Brazil is R$ 1,320 (about 15x less than the publication cost of the article).
Although most of the time the money to pay for such publications comes from the institutions, not being paid directly by the researchers, the effects produced by this logic of professional permanence are cruel. At the national level, it intensifies competition between researchers and research centers, who need to outperform each other in order to obtain funding. Internationally, such logic keeps the knowledge produced by the poorest countries in the corner, unable to circulate in large centers. This trap works like colonial shackles to which we often have to submit.
But the traps that we will find in our paths are not always so brazen and so painful. In fact, the most dangerous traps are precisely those that we don’t immediately notice and that offer us pleasure. When we are finally able to recognize our status as prey, we are so committed that we try at all costs to convince ourselves that it is better to become captive than to give up the delicious offer they make us. What we are offered is a biochemical comfort well adjusted to the “pharmacopornographic era” of Preciado (2008), which for many of us means a substantial distance from situations of physical suffering and the most varied humiliations, especially intellectual humiliations. In a scenario of growing public attention regarding the degradation of working conditions that researchers are facing, made explicit for example in a vertiginous decline in the mental health of workers who occupy laboratories around the world, this “pleasant” counterpart of working producing technoscientific knowledge that I mention in the last paragraph can only be understood from a class point of view—academic/intellectual work is essentially different from the overwhelming majority of jobs available to workers.
Money, prizes, publications, and recognition are some of the achievements that academic work brings and that activate these biochemical pleasures. Academic work offers comforts that many of us would not have if we had chosen other paths. An example is the possibility of traveling internationally. All the international trips I took were for my academic work. On these trips, we have the possibility of getting in touch with a dimension of cultural capital that was previously inaccessible. When we make our way back to our homeland, we are already transformed. In this movement, it is important to always plant your foot on the ground, exercise your memory, recognize the terrain to know where you are stepping, and always take very small steps. After all, many of the traps are hidden in the ground.
Image of an arapuca, a traditional trap (image by Clarissa Reche)
It took me a long time to understand why Isabelle Stenger’s proposal (2000) of “not hurting established feelings” resonated so much with my colleagues as a strategy to create alliances with scientists and engineers. In my naive rebelliousness, that phrase sounded like a conformist attitude. I wondered if, in exchange for maintaining a “good” relationship, we wouldn’t be giving up the best of what we have as social scientists—our critical capacity. In my master’s degree fieldwork with biohacker scientists, I was surrounded by people who, from within their disciplines, sought to produce science in more open and democratic ways. Maybe that’s why it took me a while to realize that a posture based only on confronting and denouncing the ills of technoscience is fruitless, as it produces an alienating and perverse result: it hides from us, people who research from the human sciences, our responsibility as co-inhabitants of this same space where the scientists we are denouncing.
Complaints are important, yes, and we have lists of them on the tip of our tongues. But Stengers, Haraway, and so many other feminists concerned with technoscience point to the importance of not stopping there. Recognizing our responsibility as co-inhabitants of the scientific knowledge production system is also learning to establish and maintain dialogues, however difficult they may be. And they are. Difficult, tiring, and frustrating. However, the possibility of establishing alliances around common knowledge is also a strategy to keep producing science from joy, as proposed by Stengers (2015) when claiming that the taste for thinking is only possible through encounters capable of increasing our power of understanding, action, and thinking. The trap can also be a bridge to establish such alliances without, at first, hurting established feelings.
The first time that the trap was presented to me as a possible tool for thought-action was when I participated with a group of friends in the speculative anthropology project called FICT, at the University of Osaka. In the group were artists and people from letters, history, and anthropology. The objective was to produce “artifacts” from different timelines, different possibilities created from a fictitious past event: the Black Death had killed many more people, and the European colonial enterprise of the 16th century had failed. Thinking about it was not only challenging, but also quite painful. We were living a pandemic ourselves, with a denialist government, and many people close to us were suffering. But beyond that, the starting point of the project struck us as somewhat violent. By proposing a non-colonial reality, we were forced to think of a world without us, people whose full-life identity comes precisely from the fact that we are daughters and sons of colonial violence.
We refuse to think of a world where we do not exist. The story of how science was established in Brazil is precisely the story of how the dominant classes—politically, economically and culturally—tried to deal with the “problem” of miscegenation. Our first scientists were renowned eugenicists. Their busts still rest in white peace on university campuses, and their names baptize streets and buildings throughout Brazil. Our starting point in the project was a rebellion against the suggested starting point, in an affirmation of our uncomfortable existence. We are the incarnate memory of the violence against the land, against the original peoples of our lands and those who were uprooted from the continent of Africa. We are the incarnate memory of (scientific) racism. But how to exist within a project that predicts our non-existence? How to be there, keep occupying space and communicate to those who hope that we don’t exist that yes, despite everything we are here?
It was Joana Cabral, an anthropologist who works with the Amazonian Wajãpi people, who proposed the trap as a way of occupying the crossroads we were at. Our issue was a communication issue. We needed to communicate the existence of something that shouldn’t exist in the cosmopolitics we were in, but that did exist. Something present but invisible. I believe that this thought was the trigger for Joana to remember the Amerindian traps, especially the trap to “catch” the caipora, an entity from Tupi-Guarani mythology, inhabitant of the forest and owner of all hunt, with whom hunters must negotiate to catch their prey. Such traps were described by Joana as beautiful pieces braided in straw, positioned along the dense forest in the places where caipora usually frequent. The capture system is quite simple: enchanted by the beauty of the piece, the caipora’s attention turns completely to the moths, and their curiosity to learn more about the braid makes them stay there, undoing the braids. Thus, caipora “waste time” in the trap, while people gain time to move through the forest more safely.
At the same time that it holds the caipora’s attention, the trap also communicates its existence to those who walk unaware. We finally managed to make our artifact, a kind of dream diary where we report receiving dream knowledge about how to manage having a party where the most different people can be at. Thus, we seek to face colonialism not as a historical period, but as an entity, a drive from which we will not be able to get rid of—just as we exist, the colonial impetus also exists, persists, and is alive among us. The making of the trap revealed to us that in order to be able to capture, we ourselves need to become aware of our diverse prey conditions.
But the perception of our prey condition cannot be paralyzing. Our malice can certainly enable us to escape from some traps set for us—but not all, never. My proposal is that we cultivate the necessary calm and attention to walk in more or less safe territory, but, at the same time that we perceive ourselves captured and entangled, we are also capable of designing and setting our own traps to make the issues that we formulate capable of going through the academic toughness. Traps capable of opening and sustaining impossible dialogues. What I propose is an insurgent counterattack, or counterspell, to stay with Stengers. It’s a kind of low-intensity direct action, a guerrilla strategy to keep producing scientific knowledge. And so that we can protect our vulnerabilities, remain with joy in the process. It is important to repeat: the trap is not only something to be avoided, but also to be produced. We need to take ownership of capture technologies, collectivize them, and scale them up.
Caceres, Rafael Rodrigues; Sales, Adriana Oliveira de. Memória e feitura de armadilhas Guaraní Ñandeva. II Seminário Internacional Etnologia Guarani: redes de conhecimento e colaborações, 2019.
Beer, Stafford. Designing freedom. Ann Arbor: University of Michigan, 1974.
Gell, Alfred. “Vogel’s Net: Traps as Artworks and Artworks as Traps.” Journal of Material Culture, v. 1, p. 15-38, 1996.
Haraway, D. “Localized Knowledge: The Question of Science for Feminism and the Privilege of Partial Perspective.” Feminist Studies 14.3 (Autumn 1988): 575-599.
Harding, Sandra. The Science Question in Feminism. New York: Cornell University, 1986.
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