Category: Unit 2

by Ben Hirt

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Shades Of Noir | Resource

Under Shades of Noir; Programmes; Curriculum Design, I discovered resources on Creating Safe Spaces In The Creative Higher Education.

This brief but effective resource provides a guideline and framework in setting up a safe space during lectures and in classrooms. Inclusive Language caught my attention, as it states that terminology and its accurate use is crucial when communicating. Especially in consideration of students and their intersectional identities. As students are mainly operating in large cohorts, rotations but also group work during the Production Principles Unit in Block 1 of the BA Animation Program at LCC, the ever-so changing terminology regarding intersectionality and identity can be used a a prompt and starting point for the final project of the Unit: Out of Your Head. To simplify and possibly make this task more accessible, an initial discussion with tutors in class and in person would be useful. A potential collaboration with a local organisation adding more expertise and insight into the conversation could help guide students and staff along the way.

The University of Surrey provides an interesting and comprehensive Inclusive Language Guide that could be used as an initial resource for both, tutors and students to assist conversations.

We believe that continued time for face to face time to discuss, reflect and share practice is essential and the most effective way to develop a practice that is meaningful.

https://shadesofnoir.org.uk/programmes/curriculum-design/

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A Pedagogy of Social Justice Education: Social Identity Theory, Intersectionality, and Empowerment

Within all practical Units of Year 1 in the BA Animation Course at LCC, students are highly encouraged to not only specify but also customise projects according to their own principles and views. In fact, all of the Units and classes rely on the active participation and input of students, driving not only the classes assignments but also conversations held. As tutors are responsible for creating a general framework as a starting point, students are handed autonomy early on, providing them with an opportunity to have their personal voices heard.

The following quote out of the article: A Pedagogy of Social Justice Education: Social Identity Theory, Intersectionality, and Empowerment truly resonated with our teaching philosophy of our course in Year 1:

Teachers and facilitators are understood to be guiding, rather than leading, students through this process, assisting in steering the experience while not actually piloting it in a top-down, dictatorial manner, always using and reinforcing academic methods of critical thinking along the way.

A Pedagogy of Social Justice Education: Social Identity Theory, Intersectionality, and Empowerment

All tutors are simply guiding and facilitating conversations, ideally customising conversations and tailoring content to the individual as much as possible. However, time, resources- and budget constraints as well as large student numbers are often the larger challenge to overcome, when trying to implement a more customised approach.

More often than not, it is therefor necessary to have students work in teams or groups, due to the constraints of resources. Groups often form organically, with students teaming up amongst each other, rather than us influence their decision making. As this has proven beneficial in the past, the article did raise an interesting question of unconcious biases in relation to group dynamics and alignments; By allowing students to form their own groups, there is no premeditated opportunity to collaborate with students of different backgrounds (to their own). As the quote below states quite well, negative biases and stereotypes can best be deconstructed through personal, meaningful and respectful interaction.

If people are able to deconstruct and even eliminate these negative stereotypes, the conflict between them can be resolved.

A Pedagogy of Social Justice Education: Social Identity Theory, Intersectionality, and Empowerment

One question that remains and seems more challenging to possibly answer: How could group assignments/ team work within a Unit and class be framed as engaging and active, without (unintentionally) introducing a false sense of competition. As team work and project outcomes are in juxtaposition to all work created in class, comparisons amongst teams are unavoidable.

Pedagogy of Social Justice Education

• Responsibility and empowerment

• Experiential education (text study, guest speakers, field trips, interactive activities)

• Freirean notions of social justice

• An examination of individual and group identities (social identity theory)

• Intersectionality

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Retention and attainment in the disciplines: Art and Design

Reading the report and article: Retention and attainment in the disciplines: Art and Design I was surprise to find out that Art and Design is amongst the highest rated disciplines resulting in non-awards when students leave programs. According to the report, statistics reveal white students (6%) and Black student groups (Black British Caribbean 9%, Black or Black British African 13%, other Black backgrounds 10%) leaving without a degree.

In the article, the conversation turns back to the lack of resources in both staff as well as infrastructure, resulting in group work due to large student numbers. An individualistic and more customised approach is not feasible, as student consolidation is necessary to accommodate a majority, as the following quote states:

However, with increasing group sizes, and the increase in diversity within Art and Design studio spaces, providing feedback at an individual level for learning becomes increasingly challenging. The ‘atelier’ method of working, which includes the “watch me and learn from me”, or the “sitting next to Nellie” approach (Swann 1986, p. 18) is no longer feasible.

Retention and attainment in the disciplines: Art and Design

As the report states further, this leave students in an effective (pedagogic) void, resulting in low scores in the National Student Survey (NSS). The student experience (on an individual basis) is not effectively being supported or accommodated. This effectively leads to both, low retainment and attainment numbers in return.

Assessment and critiques are another subject of contention, addressed in the study. As large student numbers and cohorts often leave no choice but to engage in group critiques, a multitude of issues arise that can be rather problematic. Amongst them social anxiety and extreme shyness (to name a few) can provide an unsurmountable obstacle to a student, effectively rendering them inactive. A lack of trust and familiarity wishing groups but the smaller- and larger student body provides yet another void; In order to counter act and balance this void, critiques and feedback would have to be given in smaller groups or on an individual basis, fostering a sense of trust. However, this sense of trust can only (and organically) be formed through positive engagement and in-person interactions. Once established, it does have to be maintained in order to sustain itself. Both, students and tutors play an active role in potentially accommodating and caring for such a space.

The following and most important point that struck me out of the article: Retention and attainment in the disciplines: Art and Design was the following:

the importance of students having a strong sense of belonging in HE which is the result of engagement and this is most effectively nurtured through mainstream activities with an overt academic purpose that all students participate in.

Retention and attainment in the disciplines: Art and Design

In our BA Animation course and Year 1, students often feel like a number rather than being perceived as individual human beings. Due to large numbers and cohorts, lack of resources and space as well as opportunities to congregate and socialise, there can be a sense of anonymity in association with a student body.

Building a sense of community and collective that feels tangible and reliable is therefor absolutely crucial. Social networks and interaction (in person) plays therefor an integral role in student’s educational experience. More often than not, a student will not participate and disappear off the map when not feeling a sense of belonging. The sense of belonging has often little to do with course work or unit assignments, but rather social environments and opportunities. This raises the question of resources and their implementation and distribution; A simple but effective example a communal areas for cohorts to congregate and socialise, within- or outside of an academic context. Physical spaces where cohorts and students could congregate and remain for the duration of the entire academic year could greatly contribute to retention and attainment. Past experiments in our Year 1 (P!nkFlea) have shown, that social venues often are used as a platform for knowledge exchange. Students teach themselves and others, become aware of one another and assist where need be. It not only fosters a sense of community and belonging, but also extracurricular support.

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White Academia: Does This Affect You?

Reading through this article and interview, I had a deep appreciation for both, the interviewer and the interviewee. The space, framework and context the interview was held in felt save and obviously relevant. It provided a unique method of “eavesdropping” into a conversation with permission to do so. It provided a rare insight into (what appears from the interview) the white academic staff member (and line manager?).

From the start, it was clear that the interviewee remained anonymous, which not only made sense but also provided the necessary protection in order to have an open and honest conversation. This played the groundwork for trust. Trust seemed to be a through line and integral element during the interview. The interviewer stated on several occasions, that there will be no judgment or repercussions of any sort. In my opinion, it truly began to establish a relationship (right before lunch) of two human beings that did not know each other well beforehand yet are working for the same institution.

Right before lunch and the interview concluding the interview, a last questions form the interviewer triggered a more honest (and lengthy) response. The white academic member of staff admitted, that they generally avoid any organised venues discussing race. Reason being: They don’t feel comfortable participating, as they have little to add or say due to the lack of experience. The white academic member of staff stated, that they are neither black nor female. However, the interviewer did admit that having now participated in the interview felt like a first step and a beginning.

A first step, initial contact or beginning (the ending of the interview) felt the most relevant to me. As with any relationship, it takes time to establish trust. Even if nothing can be contributed in experience, questions can be asked. Asking questions not only shows active engagement, but also begins to built knowledge and experiences. Engaging in any sensitive topic or subject matter ideally happens through questions, rather than statements. It then requires the mutual respect and trust of all parties involved to openly and honestly have a discussion around this sensitive topic, in order to not only clarify but mostly calibrate the conversation.

In Year 1, I’m engaging with all students on a personal level during personal tutorials. More often than not, issues of personal health (mental- or physical) are the topic of conversation. Students often struggle with issues outside of an academic context, imposed on them from the “outside world”. Reading this article and interview, I have began to think about facilitating conversation around inclusiveness and race in Year 1 during our socialiser (P!nkFlea). The article made me realise that there is currently little resources allocated in Year 1 to have more personal conversations around inclusiveness and race. Ideally, I’d love to have students interview students or staff in a similar setup: Possibly anonymous but building trust and reinforcing positive experiences and relationships.

Race: A socially constructed system of classification of the human population into distinct, unequal, discontinuous groups, base, from the 17th century onwards, on physical features and ancestry. Though the concept existed long before this time, in many different forms, it was use by European scholars, scientists, merchants and nobility to legitimise and justify their genocide and dispossession of the peoples of America and enslavement of sub-Saharan Africans

https://issuu.com/shadesofnoir/docs/peekaboo_we_see_you_whiteness

by Ben Hirt

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Religion, the public sphere and higher education

Professor Craig Calhoun, London School of Economics and Political Science

The ‘vaguely Christian’ UK

Reflecting upon The ‘vaguely Christian’ UK, the article addresses the absence of public expressions of personal faith in British public life. Calhoun states that the Roman Catholic Church (amongst other Anglican voices) still dominate, infiltrate and influence public discourse to a large extent. Political matters such as moral ethics surrounding capitalism, multiculturalism as well inequality are still playing an active role, propagated by these religious voices, hindering social progress. Unlike other countries, such as the U.S. where freedom of religion is celebrated in society, a ‘low-church’ culture has been historically established over centuries.

In the UK, a subliminal message of ‘British are Christian’ is constantly diluting and denying the multicultural changes and its realities. Although Hindus, Sikhs and Buddhist are prominent in British public life, world events over the past two decades have shifted the focus on Islam. This not only contributes to another distinction and differentiation, effectively singling out a religion and creating yet another separation.

More recent statistics have revealed that almost a quarter of UK citizens to not identify themselves with any religion. The article further states that citizens who neither support nor oppose religion (of any kind), fall under the category of ‘vicarious religion’.

As I was not familiar with the term/terminology: ‘Vicarious religion’, I ended up doing a bit more research. This brought me to an article on Vicarious And Default Religion by Professor Evert Van de Poll, who pointed out the Swiss example: As a public referendum resulted in a vote against the construction of minarets in 2009, the right wing political party SVP successfully convinced voters of a “cultural heritage” thread if facing a Muslim presence. As Christianity is seen as a normal part of the cultural landscape in Switzerland, citizens who neither support nor oppose the religion are subconsciously biased.

In conclusion, I have many more questions than answers. I was mainly wondering to what extend the public qualifying under “vicarious religion’ can be held accountable for not more actively playing a role and participating in the conversation? As it is a thin line between indifference, non-involvement and passively propagating a historical agenda, governments would potentially have to address their cultural heritage that are deeply ingrained in society. Taking Switzerland as an example, demographics have changed significantly over the past two decades. In 2019, almost 1 out of 4 citizens have a migration background. 80% (2.9 million) were born abroad and qualify as first generation migrants. 20% therefor fall under second generation. Of the 2.9 million, 38% have Swiss nationality and are eligible to vote. The most common foreign nationalities are Italian (10%), German (9%), Portuguese (7%) and French (4%), according to swissinfo.ch. As the right to vote does not apply to a majority of foreigners living in Switzerland, their views and voices are not being captured. Raising awareness in tolerance and change would therefor have to be implemented by the educational system. However ,it is this very same educational system that is reliant on law makers, political parties and their politicians.

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Religion and dissent in universities

Having had a closer read on ‘Religion and dissent in universities’, the UK Government policy PREVENT stood out. It’s implication and legislation in 2015 expanding into educational policies, effectively creating a link between anticipated political violence, extremism and educational institutions. Schools are asked to more proactively participate and take a role in preventing the recruitment and radicalisation of pupils. By using a framework of ‘Guidance on promoting British values in schools’, provided by the British Government, institutions are asked to implement the following, exemplary points:

In order for schools and childcare providers to fulfil the Prevent duty, it is essential that staff are able to identify children who may be vulnerable to radicalisation, and know what to do when they are identified. Protecting children from the risk of radicalisation should be seen as part of schools’ and childcare providers’ wider safeguarding duties, and is similar in nature to protecting children from other harms (e.g. drugs, gangs, neglect, sexual exploitation), whether these come from within their family or are the product of outside influences.

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As the legal text and section above states, radicalisation does not only apply in a religious context, but also in relations to drugs, gangs, human trafficking and sexual exploitation. What appears to be common sense at first glance, the article does raise the question of profiling. As educational institutions are neither educated nor equipped for policing, the PREVENT initiative is certainly pushing the boundaries in expanding and offsetting responsibilities.

It is my opinion that educational bodies (such as universities) do have e responsibility towards the student body. Hence, it is important to monitor students and their well being. As issues are often flagged up during personal tutorials regarding private matters, tutors and staff do need to take action on a case to case basis. Student issues are often multifaceted and complex to understand. Most tutors (including myself) are not psychologically trained and rely on mental health professionals to assist if need be. In many ways, a mental health assessment (therapy) would be a more accurate assessment of a student’s condition. Potential red flags and issues regarding the criminalisation or exploitation of a student could be evaluated more carefully during a screening. By focusing on the state of mental health and well being of a student, the human condition and circumstances is being actively evaluated. It is this careful evaluation that must not stand in relation or connection to any ethnic- or religious background and therefor avoiding any racial biases and profiling.

Schools and childcare providers can also build pupils’ resilience to radicalisation by promoting fundamental British values and enabling them to challenge extremist5 views. It is important to emphasise that the Prevent duty is not intended to stop pupils debating controversial issues. On the contrary, schools should provide a safe space in which children, young people and staff can understand the risks associated with terrorism and develop the knowledge and skills to be able to challenge extremist arguments.

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The section and article above once again raises the question of format and context. As academic institutions rely on freedom of speech regarding debates around values, ideologies and culture (amongst other subject matters), academia inherently provides an open- and safe space for knowledge exchange. I don’t believe it is an educational institution’s obligation to promote any “fundamental cultural values” informed by the institutional body itself. A true and unbiased open space should remain neutral. Educational institution should provide an open space for any discussions and knowledge exchange to unfold, without imposing and interjecting its institutional views, effectively disrupting the very same space. Likewise, it is not an educational institution’s function or responsibility to propagate any political agendas or specify such content. “Young people and staff can understand the risks associated with terrorism and develop the knowledge and skills to be able to challenge extremist arguments” can certainly be ONE aspect of many to be considered when investigating, researching and debating a particular set of socio-economic and political challenges, but it should by now means sway a conversation into a single direction. It is important to acknowledge, that conversations (in- and outside of academia) are an ever so evolving process, that most often do not conclude in any definite state and therefor remain uncertain. Hence, any politically motivated messaging effectively introduces the contrary: A set of values that have been predetermined and do not offer an opportunity “to develop the knowledge and skills to challenge extremist arguments”.

_{5 “Extremism” is vocal or active opposition to fundamental British values, including democracy, the rule of law, individual liberty and mutual respect and tolerance of different faiths and beliefs. We also include in our definition of extremism calls for the death of members of our armed forces, whether in this country or overseas. Terrorist groups very often draw on extremist ideas developed by extremist organisations.}

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In my opinion, the annotation above raises some cause for concern. Not being from Britain myself, I do not necessarily understand, live or celebrate “fundamental British values”. As stated above, fundamental British values are mainly defined by law makers implementing the rule of law. However, it is those law makers that in a democratic system are also democratically elected. This raises the question of representation and equality: Are the current laws in Britain reflecting current, “British” values? If so, what are those values in its modern form? How has the demographic of Britain changed over the past decade? Who and what is Britain in 2023? Often, an old set of values is being imposed, applied and referred back to, without taking these questions into consideration.

Examples of the understanding and knowledge pupils are expected to learn include:

• an understanding of how citizens can influence decision-making through the democratic process

• an understanding that the freedom to hold other faiths and beliefs is protected in law

• an acceptance that people having different faiths or beliefs to oneself (or having none) should be accepted and tolerated, and should not be the cause of prejudicial or discriminatory behaviour

• an understanding of the importance of identifying and combatting discrimination

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The bullet points above are probably to closest set of norms and values that academic institutions generally aim for. In this case, there is no discrepancy between the UK Government’s overall mission and the educational sector.

In conclusion, my attention and research was brought back to the Universal Declaration of Human Rights (UDHR) by United Nations, signed in Paris on 10 December 1948; More specifically to the first two articles stating the following:

• All human beings are free and equal All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
• No discrimination Everyone is entitled to all the rights and freedoms, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs.

Although not all-conclusive, the first two articles are aiming to not only establish a basic understanding of equality amongst all humans, but also define a framework for calibration within society.

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Religion as a public good

Reading through the article and paragraph on “Religion as a public good’, a couple of sections (listed as quotes below) have come to my attention, provoking a few more thoughts:

The public sphere is not simply the government or a realm of public ownership. It is the mutual engagement of citizens – and often others – in debate and the formation of culture as well as voting and decision-making.

Religion in Britain – Challenges for Higher Education

Much to my point earlier on (participating in a democratic system by voting), the quote above does elude to the same phenomena. As the government is representing the pubic and vice versa, it is crucial to not differentiate and actively create a devision between the two. Although a governmental body is an organised entity managing public life, it can and should not be regarded as an independent instrument, but rather closely connected to the public. In an ideal scenario, the dissonance between government and the public is kept at a minimum or at best does not exist. Hence, the public ownership should at all times be informed by citizens actively engaging. This remains true to all political topics as well as religion. It is the people’s and government’s responsibility to equally engage with any religion truly. Not for the sake of simply engaging, but for the purpose of public education. By providing equal access and visibility, an open discourse can be held. Trying to divide and separate the conversation not only feeds into secularism, but also deprives the public of a chance to familiarise themselves with the unfamiliar.

While public policy is organised to pursue the public good, the public sphere includes discussions that help define what should count as the public good.

While public policy is organised to pursue the public good, the public sphere includes discussions that help define what should count as the public good.

In a perfect world, public policy and public sphere would be running in sync, and therefor be up to date at all times. However, as the democratic process cannot foresee and implement laws democratically accommodating the public sphere, the process remains reactive and not proactive. The public sphere (the citizens) have to come to an agreement first as to what and how should be regulated (if at all). This process is time costly and simply cannot catch up fast enough with the public sphere that in the meantime has transformed once again. At best, public policy sets a flexible framework allowing for swift change and adaptation if need be. In case of disagreement and potential conflict, it remains true that public policy regulates and represents a majority. Discussions that should not count as public good run the risk of being unprotected in case of conflict. It is then back to citizens (and societies) to find solutions not involving public policy but communication, stated in the following quote:

Shared public communication and open interaction are better.

Shared public communication and open interaction are better.

Following this logic and concept, I am not sure if the following quote and section is beneficial in approach:

The point is that members of minorities may need some level of in-group solidarity and recognition as a basis for extending themselves into wider relations.

The point is that members of minorities may need some level of in-group solidarity and recognition as a basis for extending themselves into wider relations.

By actively fostering “some level of in-group solidarity”, I could’t help it wonder, if this defeats the purpose all together. As the article states on various occasions, inclusiveness supersedes exclusiveness. The public sphere is asked to be inclusive and not exclusive. Hence, creating any sort of isolated sub-groups introduces a concept of exclusiveness once again. If the public should be able to have access to “the public sphere” at all times, no-one should be either singled or left out.

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Alia Yousseff | 50 // Higher Power: Religion, Faith, Spirituality & Belief

Aalya, Saba and Salimah all draw attention to the concept of complex identities. Their unique “systems of believe” not only inform their active decision making on a daily basis, but lay the groundwork for inclusivity when interacting with others. Each representing a unique viewpoint on the world, they reveal a customised approach in assisting progress. All of them demonstrate and contribute in various ways to the notion of sustainability, in one form or another.

Aalya brings attention to the concept (and reality) of being parts of a minority, within a minority within a minority. Identifying herself with the Islamic ethos, Aalya studies Islamic societies and civilisations in her Master program. Aalya is interested in people who exist on the periphery of society and its norms. By celebrating inclusivity, Aalya loves to be an ally for others. Coming from a farming background, she creatively managed to also merge her background with her academic, artistic training.

Saba’s interests are vastly spanning across the sectors of data and technology, health, food, fitness and wellness. Working as a Data Coordinator at an Urban Farm aligns with her moral- and ethical values regarding sustainability. All of her knowledge and skillsets can be individually or jointly activated, dependent on the task at hand. Her various interests and skills have created a save-haven for herself. She calls it her “sanctuary”. She emphasis the importance of learning, being informed and “knowing your options”. This informs her decision making into the future. She’s also aware of her heritage, cultural- and religious background. Saba is trying to educate as many people as possible on the stereotype of muslim women not being independent.

Salimah manages to successfully extends her business practice as a Yoga trainer into the outside world. She loves the interaction with people when exploring a new space. She’s following her intuition combined with a positive outlook on active engagement with others. This positivity transcends and bridges gabs. It connects! This approach is highly educational for both parties, her self as well as the people she engages with. It is a customised approach that pays attention (and respect) to the individual. It emphasises and celebrates these momentary human connection we all need.

When I asked Salimah how she thinkgs she’s perceived she responded: “Lesbian, Yogi, Brown, Muslim aka Human” but she would prefer to just be perceived as human.

https://shadesofnoir.org.uk/journals/higher-power-religion-faith-spirituality-belief/

Education at its best finds and supports individual human beings, accompanying them along a highly customised journey suiting their specific needs. Those needs, usually reflected in a student’s interests, are unique to every human being, informed by their values and systems of belief. Art- and Design Programs and their education around the world, large or small, provide a structured and organised framework for humans of all ages to (re)discover their creativity within. This is often in reference to the “personal voice”, which plays an integral part in arts education.

When working with young adults and students, finding this “personal voice” of theirs is often a complicated and inconclusive process. Not focusing an the achievement but rather on the discovery of personal voice shifts the focus automatically to more personal and complex systems of belief. Students in now days world and society often struggle to orient themselves. As the world has become more globalised and layers of complexities have been added due to social media, students often struggle to find their personal voice and identity. A vast media landscape and various offerings can be distracting and disorienting at the same time. It therefor remains crucial for students (humans) to keep searching for their personal voice and identity, as this remains an everchangning process throughout our lives. Discovering and nurturing this personal voice has often led to a variety of entrepreneurial endeavours outside the world of visual arts, finding its way into the non-profit- and commercial world. However, it is this personal voice that hopefully transcends in values, informing interactions with other human beings, both in personal- but also business practices.

by Ben Hirt

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Disability and dyslexia

Under “Disability and dyslexia: what to expect”, the Disability Service Team lists an array of useful resources and information, including confidential advice, assessments, accessing equipment as well as special mentoring.

This current academic year (2022/23), a fist-year student of our BA Animation Course at LCC was accompanied by a “study assistant” provided by the Disability Service team.

The study assistant’s role is largely to support the student’s understanding of what is being discussed in class and assist with simple queries.

One challenge I was facing when being contacted by the disability team and advisor was in relation to confidentiality and privacy. During the first few weeks into Bock 1, the student in need of help did not share permission or consent to be identified to either tutors or myself. Although the student was accompanied by a study assistant at all times (the study assistant was able to identify themselves), neither tutors nor myself were able to further assist the student in need, as they did not want to be singled out during class. This provided us with a challenging situation, as many of the classes entail sophisticated computer software (digital animation software, such as Adobe After Effects, Autodesk Maya, ToonBoom Harmony). As the study assistant provided by the disability team was is not familiar with with these digital tools either, the student in need often found themselves left in limbo. Although overall tasks could be rephrased, reframed and communicated in a simpler fashion to the student in need by the study assistant, more technical information (regarding software) to complete individual tasks could not. As the student in need did not want to stand and began to avoid more complex questions regarding computer software, a widening gap of technical knowledge began to emerge. At this stage, both the student in need as well as the study assistant were lost.

Further discussions with the disability advisor as well as the study assistant revealed and confirmed an unintended consequence. By not allowing tutors to acknowledge the student in need due to an active “non-consent” in place, the study assistant’s function changed from translating into tutoring. This caused an effective delay, as more technical information had to be absorbed by the study assistant, summarised, clarified and simplified before relaying to the student in need. Although the study assistant tried their best to accommodate both student in need and tutors, this became an impossible task to manage.

Reflecting on this very incident and potential future cases when working with students with learing disabilities, further resources would have to be provided via online. A possible solution could entail a customised online library of video tutorials. However, these video tutorials would have to be purposefully designed in length, sequencing as well as pacing of content. Furthermore, learning outcomes such as Enquiry, Knowledge, Process, Communication as well as Realisation would possibly have to be reconsidered when assessing students with learning disability.

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Film: Christine Sun Kim

This intimate film depicts a journey and studio visit with Christine Sun Kim. The film starts out in an apartment in Manhattan (NYC), where we meet Christine getting ready to leave. As we follow her journey through the city and into what appears to be her studio space, Christine begins introducing herself as well as her studio space. It is at this stage that we realise as an audience, that Christine, unlike most viewers watching the video, did not hear any of the sounds whilst traveling through the city. The beginning sequences of this film eludes to the fact that most often we assume rather than observe and question. As Christine is recording audio on the streets of Manhattan, before resuming her journey to her studio space, the viewer possibly assumes that Christine is not only a sound artist but also able to hear sounds, much like the viewer.

Christine’s studio and art practice reveals an array of projects and approaches translating sound in a physical and visual state. Various electronic- and sound devices are connected to artificially connected membranes, often providing vibrating surfaces stimulated by electricity. These resonating and vibrating surfaces take on a kinetic function when interacting with buckets of paint, paint brushes and paper. Arbitrary patterns caused by splashes of paint begin to visualise an interactive depiction of sound. Individual sounds as well as soundscapes in their entirety visually manifest and reveal a world of colour.

Reflecting on the film, Christine’s disability as well as art practice, I began to question my assumptions when working with tutors and students alike. As sound translates in a different fashion in Christine’s case, it by no means is absent. Quite the opposite seems the case. Christine’s disability enables her to experience sound through ulterior means. Christine’s sensory system possibly perceives and translates air-pressure and vibration differently. Sound is not absent in her case, but present in a different form.

As we are currently re-writing Year 1 in the BA Animation Course at LCC, we began to think about how to reincorporate sound. It is by pure coincident, that sound and its importance to animation has been on the forefront of our team’s conversation when reconsidering Unit contents. Sound as a medium offers an excellent opportunity for not only teaching purposes but also sensitising students to ulterior methods of perception. Christine’s film has therefor provided me with many ideas regarding potential course content and exercises. Furthermore, the film opens up a broader conversation about course materials, content and exercises in relation to accessibility when working with students of disability.

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#DisabilityTooWhite Creator Vilissa Thompson

In this interview and article, Anita Cameron states that non-disabled people of colour often do not recognise disabled people of colour. Anita critically examines the current climate amongst African American communities and organisations. Anita states that these communities tend to generalise and refer to the medical model of disability, rather than providing a larger context in media. Anita advocates in fact for more representation of disabled people of colour in media. Individuals, their circumstances and stories should be presented with more opportunity to be portrait and represented. Creative representation on screen, in writing, acting, directing but truly in any creative endeavour. As Anita states in the interview, a lack of representation implies an absence of financial models und funding opportunities.

Upon reflecting on the article and interview, the question of representation in relation to isolation became more evident. In the interview, Anita points out that underrepresentation effectively leads to isolation, as disabled people of colour are not represented on screen. At best, people of colour take on the role of portraying disabled people of colour. This presents a false dichotomy. Instead of empowering disabled people of colour by actively casting them in TV-Shows and movies, this opportunity is taken away from them. This missed opportunity is a missed opportunity of inclusiveness and ultimately hope.

The notion of of over powering marginalised groups whilst advocating for them is another point that truly resonated with me. It is a fine line between trying to assist and contribute to the conversation, whist not (unintentionally) convoluting the dialogue. The balance between a more active- versus passive role would have to be carefully calibrated and orchestrated with all parties involved. As Year 1 Leader of the BA Animation Course at LCC, it is often challenging to notice, manage and facilitate such conversations. Managing large student numbers alongside tutors in Year 1, there is a certain amount of constant, arbitrary commotion carrying various conversations at any given time. Hence, specific projects would have to be set in place in order to direct the conversation and focus more specifically on this topic. However, I do believe that this subject and topic would benefit from a collaboration with an organisation providing the necessary expertise.

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Deaf-accessibility for spoonies: lessons from touring Eve and Mary Are Having Coffee while chronically ill by Khairani Barokka (Okka)

Pain hides in plain sight. In this article Khairani Barokka describes the challenges of both, modern science and society to cope with chronic pain that is neither visible nor detectible. The article effectively juxtaposes the difference in health care and medical systems between the United States and UK. Thanks to a more hollistic approach under the NHS, the author was finally able to enter a holistic pain management programme through the NHS. This not only enabled them to get access to pain specialists, but also had an important psychological effect: It acknowledged their pain and chronic condition as such, finally made them feel understood.

In Year 1 of the BA Animation Course at LCC, I was confronted with a first year student revealing an illness of chronic pain during a personal tutorial. Much to the detriment of the student, medical examinations and records (conducted by the NHS) has not revealed any particular cause, nor did it state a chronic condition as such. However, this did (and does not) make a difference in the students life, as they are struggling on a daily basis to manage basic tasks. It is an immense effort for the student to additionally keep up with assignments and tasks whilst at University. Besides modest extensions, additional time and personal tutoring, there are little resources available to assist the student. As modern medicine appears equally helpless in diagnosis and approach, there is a sense of despair that is hard to ignore. Unlike in Barokka’s case, the fist year student has been brushed off by the NHS as well as GP and not been taken seriously. To make matters worse, their legal guardian and parent do not believe that their child suffers from any chronic condition or pain. At this stage, animation, art and the University as such no longer has priority as both student and student services are trying to find ulterior solutions accommodating the students more urgent circumstances.

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Disabled People: The Voice of Many

A Note From Birds Of Paradise | Jhinuk Sarkar & Robert Sofltey Gale

In the article: A Note From Birds of Paradise, Robert Softley Gale states that a wider population still perceives disabled and impaired people as vulnerable. However, instead of tapping into hopelessness and despair, he reframes the conversation and turns it around. Gale states that the disabled community needs to give others good reasons to want to hear about their lives in order familiarise themselves with the challenges and circumstances disabled people are facing. Gale also mentions that there (at first) seemed to be a conflict of interest when communicating to both, the disabled and abled audience at the same time. Could one side understand the messaging without the other side being left out or offended? The actual challenge was to overcome shame and not shying away from presenting disability to the public eye. Decades of a hiding away culture amongst disabled people have created not only a void but absence in the public eye. Conversations that should have been held in public did not take place. By not hiding away disability and in fact embedding it through performances and art, Gale states that the conversation has matured, now better able to articulate the needs of disabled communities.

Gale’s article emphasises an important aspect that I was unaware of: The fact that disability to this day is often hidden away by society enlarge. Hence, disabled people do not feel comfortable addressing their circumstances. As Year 1 Leader, I am holding personal tutorial with every singe student durning Block 1 as well as Block 2. There have been occurrences where students would address wider aspects of disabilities (often not visible to the naked eye). I often rely on student to feel comfortable in sharing this information with me, as it is not compulsory to do so for them. Knowing more about a student’s individual circumstances and struggles often helps facilitating and adjust/adapt assignments or group work. However, it is a fine line between providing a confidential space for a disabled student to share their challenges but also not be shying away to do so. Under ideal circumstances, we would be able to address individual disabilities in the collective without singling out any particular student. This would help inform future discourse, student learning and inform creative endeavour’s along the way.

The following quote by Gale struck me as particular relevant in relation to this debate:

All we can ever really do is share our stories – tell people about our experiences of the world in which we live with as much humanity, honesty and empathy as possible. We cannot make the outside world see us in a certain way – we can’t force them to stop desexualising of fetishising us, to stop patronising us, or to stop othering us. All we can ever do (I truly believe) is share a little bit of our truths, welcome “others” into our world and invite them to look around for a while

Robert Softley Gale