Speaking up for what’s right: politics, markets and violence in higher education

Content note: this post contains reference to sexual harassment and violence.

Universities in the US, and increasingly in the UK, are finding themselves under siege. The far right is targeting academics and their social justice work, bolstered by a mainstream suspicion of ‘experts’ and ‘elites’, and a general rightward shift in politics and public opinion. With a white supremacist, alleged serial sexual harasser and abuser in the White House, a hardline English government, and a ‘new normal’ that involves overt and unrepentant sexism, racism and other forms of discrimination, we’re in for a tough few years. I have previously written about the feminist classroom as a ‘safe space’, and the need to protect our most vulnerable students. I have also thought a lot about how the neoliberal university suppresses the very capacities required to do this. I have theorised an ‘institutional economy’ of sexual violence, exploring how institutional responses (or non-responses) to violence and abuse are shaped by neoliberal rationalities. In this post, I will attempt to sketch how the market framings of sexual violence in the university interact with our contemporary political field and growing hostility to progressive work.

Neoliberalism is a notoriously slippery concept. Wendy Brown has called it a ‘loose signifier’: a global phenomenon which is nevertheless ‘inconstant, differentiated, unsystematic, [and] impure’. Perhaps this is why it has so often become a ‘catch-all’ invoked to explain anything we feel is too big to understand or that we dislike. Harvey defines neoliberalism as an economic process by which capital has harnessed the power of the state to preserve itself, usually to the detriment of labour. In neoliberal systems, the role of the state is to safeguard the market through deregulation and privatisation: the rhetoric is that the social good will be ensured by the unfettered operation of market forces. This is part of a rationality in which everything is understood through the metaphor of capital. We are all expected to maximise our speculative value within numerous systems of rating and ranking: we become what Brown, citing Foucault, calls a ‘portfolio of enterprises’. Everything, including education, is configured in terms of enhancing future value, whether this is of the state, the corporation, or the self.

The university, then, is a key neoliberal institution. It supplies knowledge commodities for ‘self-betterment’, economic growth, and to support state relations with capital. It is not surprising that market logics have strong purchase here. Academics reading this will be well acquainted with the various metrics we labour under, the emphasis on higher education as an investment with a return, the ideas of student as consumer and lecturer as commodity. Of course, these sit alongside a continuation of older forms of governance: Louise Morley describes the climate of contemporary HE through a binary of archaism and hyper-modernism. Universities, like neoliberalism itself, deliver the discourse of a meritocratic free market but continue to work in favour of the ruling class. To paraphrase McKenzie Wark, this contradiction suggests that neoliberalism is not so much rationality as ideology, functioning to maintain the transfer of wealth upwards in the absence of growth through individualization, responsibilisation, and withdrawal of care.

Sexual violence in UK universities made its way on to the agenda after the 2010 NUS report ‘Hidden Marks’, which found that 1 in 7 women students had experienced a serious physical or sexual assault during their studies, and 68 percent had been sexually harassed. Following this, NUS commissioned Isabel Young and I to do further work on the ‘lad culture’ that frames student-on-student sexual violence, a topic which commanded national media attention. Activities such as initiation ceremonies, nude calendars, sexist themed parties and wet T-shirt contests all came into focus in a ‘moral panic’ around alcohol, pornography, casual sex, and as the Daily Mail put it (without irony), the ‘sickening rise of the male university students who treat women like meat.’ More recently there has been an emphasis on sexual harassment by university staff, which has also seen dramatic media stories about ‘epidemic’ levels of this phenomenon. Opposing all this is a rather bogus politics around ‘free speech’, in which campaigns against lad culture and sexual harassment are positioned as an infringement of men’s rights. This chatter provides a backdrop to a wave of initiatives including policy work, consent campaigns, awareness-raising, disclosure training and bystander intervention, mostly student- and faculty-led.

This is also the political and cultural setting for university responses to sexual harassment and violence. I have argued before that these are preceded by ‘reckonings’ around potential risk and effects on future value: this brings us back to the higher education market, operating in a context of austerity and deepening cuts. For something to be marketable it must be unblemished: everything must be airbrushed out. Of course, communities often close ranks around sexual violence perpetrators – this is not news, or new. But the shift from university as community to university as commodity means that the impact of disclosure on institutional value must be projected and totted up. Markets in higher education operate via hierarchies of performance at individual, institutional, national and international levels. They are also subject to the vagaries of public opinion. We do not want to lose our star Professor and his grant income. We do not want negative media coverage to damage our standing with potential students or key international donors. In some situations, we may reckon these priorities up against each other.

In the case of sexual harassment and violence, we have often seen perpetrators being protected because their welfare is intimately bound up with that of the institution. The power of being a ‘four-star’ academic (or footballer, perhaps) can facilitate violence, and acts as a shield against disclosure. Compared to this, the survivor is dispensable. As one of my research participants said:
They will protect him because of his seniority or his perceived importance, they will protect him whatever he does. Now what I’ve described to you is kind of indefensible, and yet it was repeatedly defended over a period of years because of the REF. So if somebody is an important professor, they can do precisely what they want.
My eleven years of work on this topic has taken me into very different institutions, but what has struck me is their similarities in terms of how harassment and violence are ‘reckoned up’. In most cases, concerns with institutional value take precedence over care for survivors. The previous quote is from an elite English university, where a member of staff cited ‘a focus on finances and reputation to the detriment of wellbeing.’ However, a student from a radical 60s university similarly highlighted a ‘culture of sweeping issues under the carpet…which may have more to do with appearance and a desire to recruit more students, than with student welfare.’ The stakes are different – research profile versus student income – but the end result is the same.

The lack of care for survivors reflects how neoliberal cultures treat all of us: Stephen Ball, citing Margaret Radin, defines fungibility as one of four characteristics of commodification in HE. When things (or people) are fungible they are all capable of substitution for one another, with no inherent value of their own. Or almost all of them, perhaps: there are complexities here which need to be unpicked. In his discussion, Ball mentions the REF: and although he does not elaborate, it is certainly true that this is an exercise in which scholarly work is given a numerical rating and aggregate numbers determine the rank of a department or institution, while the people in it disappear. The life of such exercises within the university, though, is not about fungibility but differentiation. Systems of evaluation interact with traditional hierarchies (and often gender, race, class and other relations), to ensure that certain people are reckoned up differently. Or at least, until the risks of protecting them outweigh the benefits, in institutional terms.

The impulse to protect perpetrators of sexual harassment and violence contrasts with situations where academics have been singled out for their political views or scholarship. Last September, the Middle East Studies Association wrote that the State University of New York had failed to protect a faculty member, raised and taught in Israel, who had been targeted for supporting the academic boycott of that state. This February, the American Association of University Professors said administrations needed to be more proactive in defending academics, after a professor at Sacramento State received a barrage of attacks for criticising President Trump. In England, a lecturer at Bristol was recently supported by Jewish colleagues after university management launched an investigation against her on grounds of anti-Semitism, following media coverage of a student complaint about an article critical of Israel. These incidents reflect a broader context in which the far right in both the US and England has pinpointed universities as hotbeds of left-wing indoctrination. This narrative is increasingly being adopted by the mainstream press and accepted by some of liberal persuasion, under the rubrics of ‘tolerance’ and ‘freedom of speech’. Earlier this month, the Times published an article entitled ‘Lurch to left raises concerns for campus free speech.’ In February, in a piece entitled ‘The Threat from Within’, former Stanford Provost John Etchemendy argued that the university was ‘not a megaphone to amplify this or that political view’.

Appeals to ‘freedom of speech’ on the part of the far right perform a rhetorical sleight of hand. They locate legitimate political speech on the right of the spectrum: conversely, left-wing and progressive speech is not speech but anti-speech, a threat to freedom of speech in itself. This convoluted rhetoric (and its growing influence) only makes sense in the context of broader shifts in what is tolerated and found acceptable. As social justice gains recede, sexism, racism, transphobia, homophobia, ableism and other prejudices are increasingly seen as mere differences of opinion, while work to tackle them is situated as intolerant and oppressive. A recent report by the Adam Smith Institute on ‘left wing bias’ in UK academia cited the (discredited) science in The Bell Curve around raced differences in intelligence, and Lawrence Summers’ remarks about women’s intelligence in relation to their under-representation in STEM, as examples of ‘politically incorrect’ ideas which had been subject to unfair condemnation. This discussion in the UK has reached its apex with the SpikedFree Speech University Rankings’, in which anti sexual harassment policies (among other initiatives) can get an institution a ‘red’ rating. The 2017 rankings were reported largely uncritically in English liberal media outlets, as well as in conservative ones.

The contortions involved in using ‘freedom of speech’ to protect bigotry and harassment echo earlier appeals to the notion of ‘banter’ as a shield against criticism of laddish behaviour. Similar rhetorical strategies can also be found amongst more progressive communities: Sara Ahmed uses the terms ‘critical sexism’ and ‘critical racism’ to refer to academics who identify as left-wing or radical, who have articulated noncompliance with equality and harassment policies as a rebellion against neoliberal audit culture and Victorian ‘moral panics.’ However, contemporary far right rhetoric around ‘freedom of speech’ is part of a broader struggle over social norms in response to recent political and cultural shifts, in which universities are targeted as sites of potential resistance. Ironically, this operates alongside the genuine threat of censorship which resides in the government’s Prevent programme: this includes in its list of ‘potentially extremist’ views criticism of wars in the Middle East, and criticism of Prevent. The resounding silence of ‘free speech’ campaigners around Prevent (it is not mentioned in the Spiked rankings, for example) is confirmation, should this be needed, that their politics is not about freedom of speech at all.

If these debates are not worrying to those of us who work on sexual harassment and violence in higher education, they should be. Our gains are not secure, because universities tend to function according to market principles alone. Both the protection of sexual predators and the lack of it for political academics reflect a preoccupation with public opinion in the context of what it is possible (and not possible) to airbrush out, rather than a consideration of the principles at stake. This highlights the apolitical nature of the neoliberal university, in which equality and diversity are not ends in themselves but subordinate to market concerns. Indeed, they are often performed for market benefit, for instance in schemes such as Athena SWAN, in which institutional airbrushing can require that bad practice is not addressed but covered up. Penny Jane Burke and Kathleen Lynch have both traced how the commodification of higher education shapes a loss of relational personhood, diminishing the value of care. This is evident in a growing exasperation, not confined to the far right, with ‘snowflake students’ and their demands for safer spaces: indeed, the care these students deserve increasingly goes instead to those who claim that principles of anti-discrimination stifle their ability to speak.

For Wendy Brown, in neoliberalism we are always homo economicus and never homo politicus. Business models and metrics penetrate every social sphere, and the world is governed by market forces, not elected representatives. Our democratic duty is to conduct ourselves properly in the market, and social and political issues have market-based solutions. When politics recedes, resistance can be repackaged as ‘complaint’. Sara Ahmed has highlighted how those who bring problems to institutional attention become the problem, rather than the issues they raise. Feminist, anti-racist and other social justice academics are routinely cast as ‘complainers’, and their concerns summarily dismissed. However, in far right campaigns against these (and other) political academics, another form of complaint is beginning to be deployed: student, or consumer, complaint. In a 2016 article in the US National Review, entitled ‘Yes, universities discriminate against conservatives’, David French argued that ‘parents are paying tens of thousands of dollars to send their children to glorified propaganda mills’. Calls for US academia to reflect the ideological balance of the population, now spreading to England and overseas, use the language of democracy but may ultimately send the message that the customer is always right.

In response to recent activism and policy work across the UK, most universities are taking a stand – rhetorically at least – against sexual harassment and violence. However, it is worth considering whether a showdown with the far right around the spectre of ‘left wing intolerance’ is somewhere in our future. Negative media coverage of consent workshops has already situated them as a threat to free speech. Is it possible that students might eventually demand protection while they parrot rape myths or talk about grabbing their classmates by the pussy? As has already happened in the US, could we see threats to withdraw government funding if we refuse to platform those whose hate speech has been redefined as merely ‘provocative’? If the ideological targeting of universities continues to influence the mainstream, this will shape institutional reckonings. Starting now, we need to challenge university administrations to recognise, and speak out against, these manoeuvrings for what they are. We must also ask our institutions to consider their values, and to recentre and reaffirm principles of equality and progressive social change. To support survivors – and other vulnerable people – we must all figure out where our lines are drawn, and then resolve to hold them.

This post was originally developed as a public lecture for ‘Tackling Gender-Based Violence in Universities‘, a one-day conference held at Newcastle University on March 14th 2017.

Advertisements

On Outrage

I have been thinking a lot about outrage. Recently, I have been outraged a lot. Outrageous things have been happening. Outrage is an important feature of contemporary politics, within a proliferation of news and social media which has both democratised debate and given us the ability to hold powerful institutions and individuals to account. It is one of a number of emotions which enter the political, arguably more now than before.

OUT-RAGE. It gets our rage out. Out into the public sphere; out of our systems. Outrage is cathartic. It has a righteousness which is a function of its ‘outness’ – it takes up space, demands attention to the issue at hand. We have recently been outraged about cases involving a number of individuals: Thomas Pogge, Lee Salter, Brock Turner, James Deen. In its productive capacities outrage is similar to anger, which Audre Lorde theorises as ‘a powerful source of energy serving progress and change’. Like anger, outrage can be channelled politically: sometimes we may like its direction, sometimes we may not. Outrage at the proliferation of misogynistic abuse on social media has recently been used by female Labour MPs to try to discredit Jeremy Corbyn. OutRage! is the name of the direct action group which has been much-critiqued for its righteousness in pushing neo-colonial agendas around LGBT rights in African countries.

Outrage is cathartic – it puts us in touch with our feelings, and allows them to be released. It is also connective: a crucial way of showing survivors our support. When we do outrage, we say I am with you. In a world in which survivors are suspected and disbelieved, outrage is necessary. After your sense of self has been destroyed by violence, the outrage of others stops you thinking you deserved what you got. It is an important preventive of the ‘second rape’ which often occurs within communities, institutions and carceral systems, in which the victim is put on trial. If outrage is withheld (as in so many cases where perpetrators go unchallenged), you are left alone with your guilt and shame.

Outrage connects us with survivors and can also connect us with each other – just as anger, if heard without defensiveness, can help build coalitions across difference. But unlike the thrashing out of differences, the connectivity of outrage relies on a homogeneous emotional response: it can bring movements together rapidly, as a chorus is formed. In our outrage, we all have the same focus and narrative: a performativity can develop that requires you to get your rage ‘out’ in order to fit in. This can sometimes create the impression that if you are not performing outrage, you are doing something wrong.

You get your rage ‘out’. And then? Because outrage is cathartic, it is possible to release it and move on. Outrage can appear momentary – especially in the fast-moving world of social media, it often settles on the next case while the previous one is unresolved. This differentiates outrage from anger, which Lorde sees as a potential catalyst for conversation. Outrage is a statement: we are outraged about something; we are outraged about something else. If the catharsis of outrage is enough for us, it can become an end in itself.

There are similarities between outrage and hatred. Ahmed writes that hatred is always of something or somebody. For Ahmed hate often focuses on the generalised Other: in contrast, outrage tends to coalesce around a specific individual, and sometimes the institution or group which has failed to deal with them. This failure is also largely seen in terms of ‘outness’: while we get our rage out, we also want its subject out – of our organisations, of our communities. It is much easier to mobilise outrage around removing an individual than to focus on changing the structural and systemic context which has allowed them, and probably others like them, to thrive. Hate becomes a death wish for the hated; outrage demands its subject begone.

Where does the subject of outrage go? There is often an appeal to carceral systems to take them away. Outrage regularly uses what Lorde would call the ‘master’s tools’ – the state and the corporate media – to inflict a social death on its subject and demand that they disappear. In an individualistic, punitive context with very few avenues for rehabilitation, there often seems no other option. And of course, there is a difference between a social death visited on the powerful and the hatred which can bring actual death to the powerless. However, emboldening the master’s tools with the former is not unrelated to their role in the latter. Outrage at Stanford student Brock Turner’s rape conviction involved demands for a much harsher prison sentence, but if we fortify the carceral state this will not primarily affect men like Brock Turner. Outrage at abuses within the sex industry produces client criminalisation policies which feed stigma and violence against sex workers, and make abuse more likely to occur in a variety of tangible ways.

I have worked for ten years now in a field in which there are periodic swells of outrage. Sexual harassment and violence in higher education institutions is absolutely outrageous. When outrage swells, I feel vindicated and supported – when it ebbs, I worry about what happens next. One of my key concerns in these ‘between’ times is the unchecked power of the neoliberal university over its students and staff, and of the neoliberal state over us all. I understand why outrage produces demands for punishment: in this system it is the only justice survivors get, and ostracism and incarceration of perpetrators seem the only routes to protection. Furthermore, outrage does not welcome complexity, and although I do not want to bolster punitive and carceral processes, in a similarly unproductive way my outrage has led me to imagine tearing everything down.

My fantasies of demolition bring me back to Lorde: she writes that anger alone cannot create the future, it can only demolish the past. Due to the qualities I have described, perhaps this is even more true of outrage. Tearing down is not helpful unless I am prepared to build something better. Of course, I am not suggesting that we ‘work within’ the system rather than raging against it: it is much more difficult than this, and requires a great deal more thought. I am also aware that Lorde writes about women connecting across their differences – she does not advise entering into relationships with the kyriarchical state. Indeed, she warns against white women in particular being seduced into joining this oppressor under the pretence of sharing power.

With this in mind, I am certainly not aspiring to a politics constituted by compromises within, or with, dysfunctional institutions: particularly since it is always the most compromised who end up compromising the most. But I do want outrage to be more than catharsis. As it ebbs away I want more of us, especially those with social and institutional privilege, to stay behind to do the work of thinking, and enacting, alternatives. This need not take place within institutions: when issues are particularly outrageous, sometimes we can work more productively outside them. But the work must happen nonetheless – survivors need and deserve that too.

Doing intersectionality in empirical research

Most of my Gender Studies students are well versed in the theory and politics of intersectionality. However, this often seems to fall by the wayside when it comes to designing their research projects. Intersectionality is easy to discuss, but takes work to apply; this is work of designing and redesigning, questioning and (in Crenshaw’s words) ‘asking the other question’. In her famous article ‘Mapping the Margins’, Crenshaw defines three levels of intersectionality:

  1. Structural: how the social locations of black women make their lived experiences qualitatively different from those of white women
  2. Political: how feminist and antiracist politics have both marginalised the concerns of women of colour
  3. Representational: how the cultural construction of women of colour is produced by ideas about gender and race

When students attempt to apply intersectionality, the representational level often feels easier and more natural. However, without attention to the political and structural, this tends to lend itself to a superficial approach focused on ‘adding’ particular groups rather than exploring how systems and identities are co-constructed (what Patricia Hill Collins calls the ‘matrix of domination‘). In what follows I will attempt to sketch out some suggested protocols for ‘doing’ intersectionality: central to these is the fact that intersectionality is not an additive principle but an inherent one which requires us to interrogate the very foundations of our work. In other words, we need to apply it right from our ontologies, through our research questions and sampling, to the knowledge claims we make.

Ontology

Research always proceeds from ontology, whether this is a well-developed theoretical perspective or a simpler set of ideas about life. It is how you think the world works. If you are not intersectional in your ideas about the world, it will come through in your research. This is not just about acknowledging the existence of different types of people: crucially, you also need to think about how you define and locate structures such as the family, religion and the state. Our structural interpretations are often constructed from the perspective of a particular group, usually the dominant one. For example, since the 19th century black feminists have pointed out that state institutions such as law enforcement can be understood/experienced radically differently according to race. Privileged white women tend to look to the police for protection: for black women law enforcement is more often an agency of state violence against themselves and their families (usually perpetrated in the name of protecting whites). Despite this, the ‘neutral’ account of law enforcement is that they are here for everyone’s security: if you conduct research on an issue such as the under-reporting of sexual violence based on this ontology, your project will be exclusionary.

Developing an intersectional ontology also means interrogating key concepts such as gender, power and violence. This demands that we understand power relations both between genders and within them, mediated by categories such as race, class, sexual orientation, (dis)ability and age. It also means accounting for geopolitical flows of power between groups, nations and states in different regions of the world. Understanding a concept such as violence intersectionally asks us to broaden it from physical and sexual forms to include state, political, cultural and symbolic ones, which affect some communities more intensely and implicate others as perpetrators. Colonialism is the paradigm example. Within this framework, a term such as ‘violence against women’ becomes one-dimensional and inadequate. We must constantly challenge and complexify our ideas as we map the ontological foundations of our research.

Research questions

The ontologies underpinning our work should define the questions we choose to focus on. However, sometimes even with an intersectional worldview it is easy to slip back into two dimensions when we think about practical questions for an empirical project. To make your research questions more intersectional, check that you are allowing for difference and ‘asking the other question’, where necessary, about your topic. For instance, in a project on the under-reporting of sexual violence, make sure your questions incorporate and acknowledge different understandings and experiences of law enforcement. If you are researching gender equality in parliamentary politics, understanding ‘women’ as a homogeneous group risks allowing the success of some white middle class women to conceal the continued struggles of those who do not fit this category. Make sure your questions are designed to avoid this pitfall: this might involve asking specifically about particular groups of women in the political system. It may also be necessary to interrogate your ontology of ‘progress’: if this is defined as any woman holding political office, you may not be ‘asking the other question’ about how politics and policies led by privileged women might affect others who are more marginalised. A more intersectional appreciation of ‘progress’ might be necessary, and you should frame your questions accordingly.

Sampling

We should usually aim for diverse samples in our empirical work. However, intersectional research can be done using a limited and very specific sample, as long as you are honest about it. In fact, specificity can be a strength. Your desired sample will sometimes be dictated by your topic and what you aim to explore: if your research brief is to understand gendered street harassment in broad terms, for example, you will need as diverse a sample as possible. Women are sexualised in varying ways depending on intersecting categories such as class, race, disability and age, and gender-nonconforming people are also subjected to street harassment which has different dynamics. Often in qualitative research, samples are convenience-led and we must work with what we are given. Imagine you are asked to study a local women’s yoga group and you find that it is exclusively white and middle class. If approached in an intersectional way, the specificity of this sample could add depth to your research, allowing you to investigate how whiteness and class privilege are articulated in, and police the boundaries of, the space.

Knowledge claims

Many research projects in Gender Studies are grounded in the epistemology of experience, as a challenge to more masculinised, positivistic approaches. This is often situated within a testimonial politics focused on allowing more marginalised people to speak for themselves. If you are familiar with intersectionality theory you will already have a critical appreciation of terms such as ‘women’s experience’, knowing that this is not unitary or static and that to ground your research in such a principle may implicitly privilege the narratives and concerns of the dominant. In an intersectional research project you need to engage critically with different epistemologies in deciding where to locate yourself, realising that all knowledge claims are partial.

With this in mind, when you derive conclusions from your data make sure they are not over-generalised and that they are appropriate to your sample. In the project on the women’s yoga group, for example, you should not be making claims about ‘women’s experience of yoga’ but much more precise points about this particular white, middle class community of practice. This does not preclude raising broader questions or linking your work to more general themes: for example, the relationships between whiteness, privilege and the appropriation of Eastern physical-spiritual traditions in the West, and the historical and geopolitical contexts in which these are formed. However, you must be clear on what your particular dataset confirms, what has the status of interpretation and what needs to be left unanswered for now.

You should also ensure that you are not just generalising about your sample when there is differentiation within it. Imagine you are researching with a small group of sex workers, many of whom have extremely negative experiences of outreach and support services. You could derive legitimate conclusions here about sex worker stigma and judgment in the statutory and third sectors. However, an intersectional approach would require you to think about additional factors which might be at play. It might become apparent that the sex workers reporting the worst experiences are women over 45, linking to themes around how age, gender and sexuality are co-produced. You might begin to develop an analysis around perceptions of sex work as ‘sex’ rather than ‘work’, and how this interacts with the desexualisation of older women.

***

After doing all the above, you may end up feeling completely confused and as though you are unable to say anything at all. Congratulations! You have started to do intersectional research. The challenge for all of us is how to hold on to the complexities of social life with its multiple dynamics of privilege and marginality, while constructing narratives through our research which are engaging and intelligible. You will never, ever see the finished picture: but if you are lucky, you will get to be part of the process of finding a piece.

Disclosure and exposure in the neoliberal university

This Spring, as part of a collaborative partnership of colleagues from the UK and 5 other European countries, I helped to launch a European Commission-funded project entitled ‘Universities Supporting Victims of Sexual Violence‘. Our main aim is to create university environments in which students can disclose experiences of sexual harassment and assault, through providing ‘first response’ training to key staff. We have committed to training 80 staff in each of our 13 Partner and Associate Partner universities.

As we begin our work, I want to think more deeply about disclosure. The word is loaded, and the act is too: laden with emotion and often perceived as a threat. It means to reveal, to expose, to name something which creates discomfort and shame. Our work is loaded. Sexual harassment and assault in universities is pushed under the carpet in every national context I have studied, both within Europe and further afield. The 2015 film The Hunting Ground portrayed US university campuses as sites where sexual predators roam with impunity. Although I was not a fan of the film’s restitution-retribution narrative, it relayed powerful testimonies by survivors who described a heartbreaking silence which resounds across national borders.

In both the US and the UK, disclosures are made within institutions shaped by neoliberal and new managerial rationalities. These both force and inhibit speech in a variety of ways. While not over-simplifying neoliberalism and/or over-stating its effects, a key question for our project must be: what does it mean to respond to disclosure in this context?

Silences within the neoliberal institution have been the subject of much discussion. Less often, we explore how HE sector frameworks, practices and cultures are dependent on particular types of disclosures. Evaluation requires information: as Stephen Ball argues, we must make ourselves ‘calculable’ within contemporary performative regimes. The REF demands descriptions of our departmental intellectual homes; the NSS asks students how they feel about our teaching; we represent our ideas and ambitions in particular (or on particular) forms for annual appraisal. Benchmarking exercises such as Athena SWAN and Stonewall Diversity Champions require us to document our successes, admit our failings and promise to fix them. Foucault’s modern confessional comes to mind here: just as we are asked to give up the secrets of our bodies and minds to doctors and psychiatrists, audit culture demands that we give up the secrets of our labour.

Neoliberal rationalities intersect with the gendered cultures of universities. I have written extensively about student ‘lad culture’, contending that within the contemporary university, this often articulates itself through modes of sexual audit. Like other forms of audit, these force particular types of disclosures: ‘conquests’ must be documented and assessed. The notching up of ‘lad points’, Heidi Mirza reminds us, is not restricted to students: retro-sexist masculinities are at play at all levels of the academy, from the bar to the boardroom.

Citing Felly Simmonds, Mirza also reiterates that for those marginalised within academic environments and discourses, legitimacy often depends on disclosing private information. Women of colour, LGBT+ people and others are excluded from the realms of abstract theorising and speech. We are pushed into the personal register, but this position is vulnerable to dismissal and derision. Partly in response, feminism and other resistant political forms have rightly reclaimed the personal as epistemology. However, I have argued that in a neoliberal context in which both knowledge and experience have become capital, personal disclosures can be weaponised within political movements to shore up power and privilege. Disclosure is complex, then, for our engagements with and our resistances against, the neoliberal institution.

***

Disclosure is exposure. But exposure for whom? We expose ourselves when we disclose what has happened to us. We also have the potential to expose those who have hurt us, at individual and institutional levels, but this is commonly not realised. We fear exposing ourselves but perhaps even more, we fear exposing them: there will be consequences. This thought is often enough to stop us from disclosing in the first place.

Disclosures are situated within reckonings: for survivors and for the institution. The terms of these are frequently dictated by marketised reputational games. The same systems of monitoring and evaluation which demand some disclosures deny others, insisting that everything is presented with a ‘good spin’. This gives rise to the figure Sara Ahmed has named the ‘institutional killjoy’ (a relative of the feminist killjoy), who ruins everything with their complaints. Like disclosure, complaint is a loaded word. As Whitley and Page remind us, it places the focus on those who complain, rather than those who are complained about. Ahmed puts it like this: ‘those who are damaged become the ones who cause damage. And the institutional response can take the form of: damage limitation.’

Institutionally, disclosure is reckoned up as a market problem. As I have previously suggested, this operates at multiple levels, from departmental micro-politics to the grandiose idea of ‘bringing the university into disrepute.’ Disclosures, rather than the acts of sexual violence they refer to, are what is disreputable because economic values have replaced civic ones. Institutional reckonings around disclosure reduce students and staff to fungible objects within cost-benefit frameworks. This means that disclosures are problematic only inasmuch as they threaten the welfare of the institution.

As a result, as Ahmed contends, complaints often become an injury to the offender: this is especially the case if he (and it is usually, but not always, ‘he’) is seen as an asset. Disclosures can take down star Professors or threaten fraternity endowments and sporting success. Citing Code’s work on testimony, Whitley and Page argue that disclosures can eventually become challenges to hegemonic accounts of what a university is. Spin does not survive long in the face of sustained truth-telling: this is the ultimate reputational risk.

***

One of the ways power operates is to cover some people up. Some of us are used to revealing ourselves: our bodies are marked as public property; experience is our most legitimate source of knowledge. Others are not to be exposed. Whitley and Page point out that confidentiality, while essential to facilitating disclosures, can also operate as a means to protect high-profile individuals and institutions from damage. The ‘laddish’ disclosures I have documented are made by men, but it is women’s bodies which are laid bare: ‘lad points’ demand that women’s boundaries are crossed, their secrets told. Indeed, when these acts re-appear as women’s disclosures of sexual harassment and assault, they are minimised and denied. When we disclose within such power relations, we only expose ourselves.

In a neoliberal institution, layers of bureaucratic leverage are bundled around the powerful. Whitley and Page highlight how hierarchies between staff and students both enable and conceal abuse; student communities are also characterised by varying degrees of social and institutional privilege, as are relations between staff. The manager who sexually harasses you at the Christmas party also allocates your teaching, conducts your annual appraisal, and assesses your requests for research leave. There are more impersonal bureaucratic controls as well, including stressful and opaque complaints processes which mean it is often easier to keep quiet. As Ahmed points out, the word ‘harass’ derives from the French word for ‘tire’ or ‘vex’, and harassment and bullying succeeds by increasing the costs of fighting against it.

I have argued in the past that audit culture also makes it difficult to look up from our desks to support our students and colleagues who are suffering. This, in turn, normalises harassment and assault and inhibits disclosure. As Whitley and Page put it: ‘If everyone knows what is happening, and yet no one objects to it, then what would reporting it do?’ If boundaries are being crossed in the open, then there is nothing to expose.

It is not surprising, then, that only 4 per cent of UK women students experiencing serious sexual assault report to their universities. This is not just an issue of ‘speaking up’: it is not that simple and it will not be easy to fix. It is about whose speech counts and how, and what kinds of disclosures are elicited and ignored. For our project, there will be a challenge involved in moving beyond the act of disclosure to explore its context. Indeed, disclosure is not just an act: it is an idea and a process which goes to the heart of issues of power and violence in the neoliberal institution.

Why the ‘Nordic Model’ sucks (with references)

One aim of the recent Home Affairs Committee Prostitution Inquiry seems pretty clear. The first question contributors were asked to answer is ‘whether criminal sanction in relation to prostitution should continue to fall more heavily on those who sell sex, rather than those who buy it’. This leading formulation offers a choice between two modes of criminalisation rather than asking about all possible legal models, and situates the criminalisation of sex workers and their clients as separable when in reality they are not. There are numerous negative consequences of the so-called ‘Nordic Model’ criminalising sex workers’ clients in an effort to ‘end demand’ for sexual services. Research from countries where ‘end demand’ frameworks have been enacted (including research by government agencies) has clearly shown that criminalising sex workers’ clients is a de facto criminalisation of the sex worker and creates a number of additional risks, especially for sex workers who are already marginalised.

Here is an indicative (but not exhaustive) list: if you want to find out more about this issue, do follow up some of the references. There are also some excellent briefing papers which include research references and testimony from sex workers affected by these laws, for instance by SCOT-PEP and the Sex Worker Open University.

Under the ‘Nordic Model’:

  1. Sex workers can experience greater harassment due to the policing of clients on the street (Norwegian Ministry of Justice and Police Affairs 2004).
  2. Stigma against sex workers increases, which puts them at risk of violence from clients and community retribution (this stigma has been explicitly positioned as a positive effect of the Swedish legislation, since it is thought it will deter people from entering the sex industry – see Skarhed 2010).
  3. Sex workers can be displaced to outlying areas or more secluded times, for client protection, which creates additional risk (Hester and Westmarland 2004, Crago 2008, Kinnell 2008, Krüsi et al 2014, Lyon 2014).
  4. There is increased competition between those selling sex on the street, due to a reduction in those willing to buy publicly (Norwegian Ministry of Justice and Police Affairs 2004, Swedish National Board of Health and Welfare 2007, Levy and Jacobsson 2014), and this can lead to a depression in wages (Chu and Glass 2013-14).
  5. Higher risk services (such as unprotected sex) are often offered due to lack of client choice, less bargaining power, and needing to negotiate more quickly with clients who may fear arrest (Norwegian Ministry of Justice and Police Affairs 2004, Hester and Westmarland 2004, Swedish National Board of Health and Welfare 2007, Krüsi et al 2014, Levy and Jacobsson 2014, Lyon 2014, Norwegian Ministry of Justice and Public Security 2014).
  6. Some sex workers may engage in theft to make up for lost earnings (Levy and Jacobsson 2014), and are thereby criminalised by other means.
  7. Clients become less willing to give sex workers their contact details, which is an important safety measure (Levy and Jacobsson 2014), or insist on ‘outcalls’ rather than services being provided in venues familiar to the sex worker (Norwegian Ministry of Justice and Public Security 2014, ScotPEP 2015).
  8. There are often prohibitions on sex workers working together, which is another key safety strategy, or on ‘benefiting from the proceeds’ of prostitution; this latter can criminalise sex workers’ partners or prevent sex workers from cohabiting with them (Chu and Glass 2013-14).
  9. Sex workers can become more reliant on potentially exploitative managers and third parties due to clients being less willing to negotiate the purchase of sex directly (Norwegian Ministry of Justice and Police Affairs 2004, Swedish National Board of Health and Welfare 2007, ScotPEP 2015).
  10. Criminalisation deters clients who do not wish to commit a crime, but is less likely to deter clients who intend to abuse sex workers. Criminalising clients is likely to increase the proportion who are aggressive or dangerous, especially those who are purchasing sex on the street (UNAIDS 2009, ScotPEP 2015).
  11. There are effects on the provision of services, with sex workers having to conform to the narrative of the disempowered victim in order to access support (Danna 2012, Levy and Jacobsson 2014) and an increased belief that safety and rights are contingent on exiting the industry (Scoular and Carline 2014). Swedish support services do not operate with a ‘harm reduction’ model, which means that condoms are infrequently distributed or their distribution is even opposed as it is thought to ‘encourage’ prostitution (Chu and Glass 2013-14).
  12. There are effects on relations with police, with sex workers reluctant to report dangerous or violent clients due to concerns over a loss of their livelihood (Krüsi et al 2014, Amnesty International 2015) and evidence that police are conducting surveillance and searches on sex workers and engaging in practices such as confiscating condoms for evidence, which create additional risks of HIV and other STIs (Kulick 2003, Krüsi et al 2014).
  13. In both Sweden and Norway, these laws have provided cover for practices such as the removal of sex workers’ children and deportation of migrant sex workers (Kulick 2003, Amnesty International 2015, ScotPEP 2015).
  14. Sex workers face being reported to hotels or evicted from housing, as it is illegal to provide premises where sex work will take place (Levy and Jacobsson 2014). An Oslo police operation entitled ‘Operation Homeless’ involved police posing as clients to discover sex workers’ addresses, and threatening landlords with criminal sanction if they did not evict them. Once someone is listed as an evicted sex worker, it is very difficult to find new housing (Ulla Bjørndahl Oslo 2012).
  15. Negative relations between sex workers and the authorities means that they are less likely to reach out when they witness trafficking, abuse and exploitative working (Norwegian Ministry of Justice and Police Affairs 2004).

A Norwegian government report on the Swedish sex purchase law found that it had created a ‘buyers’ market’ and that violence against sex workers had increased (Norwegian Ministry of Justice and Public Security 2014). Furthermore, Levy and Jakobsson (2014) argue that there is no reliable evidence to support the claim that the Swedish sex purchase law (sexköpslagen) has created a reduction in prostitution. There is some evidence of a reduction in street prostitution but no reliable evidence to confirm that this has not been displaced into indoor markets – in fact there is evidence that this has indeed occurred (see Chu and Glass 2013-14).

The premise of ‘end demand’ approaches is that men’s demand for sex is responsible for the existence of the industry. However, this conceals the economic conditions which lead many people to sell sex in order to survive. Attempts to eradicate the sex industry via the criminal law will only create risk and harm for sex workers, without any reduction in the sale of sex, if the context of poverty and austerity economics remains unaddressed. As Sex Worker Open University have stated, the provision of state benefits, education, training and alternative employment opportunities, rather than ‘ending demand’, is the key to reducing the number of people selling sex. In a context of high unemployment, benefit cuts and sanctions, depressed wages and increased homelessness and debt, it is irresponsible to consider any model of sex industry regulation which would make it more difficult for marginalised people to survive. In other words, the ‘Nordic Model’ officially sucks.

References 

Abel et al (2007) The impact of the Prostitution Reform Act on the health and safety practices of sex workers: report to the Prostitution Law Review Committee. Health Research Council and Ministry of Justice, New Zealand.

Amnesty International (2015) 2015 ICM circular: Draft policy on Sex Work

Crago, A L (2008), Our Lives Matter: Sex Workers Unite for Health and Rights. New York: Open Society Foundation

Danna, D (2012) ‘Client-Only Criminalization in the City of Stockholm: A Local Research on the Application of the “Swedish Model” of Prostitution Policy’, in Sexuality Research and Social Policy 9(1), 80-93

Global Alliance Against Traffic in Women (2011) Moving Beyond ‘Supply and Demand’ catchphrases: assessing the uses and limitations of demand-based approaches in anti-trafficking

Hester, M and Westmarland, N (2004) Tackling Street Prostitution: towards an holistic approach (Home Office Research Study 279)

Jordan, J (2005) Sex Industry in New Zealand: A Literature Review. Sponsored by the New Zealand Ministry of Justice, Wellington

Chu, S K H and Glass, R (2013-14) ‘Sex Work Law Reform in Canada: considering problems with the ‘Nordic Model’, in Alberta Law Review 51, 101-124

Kinnell, H (2008) Violence and Sex Work in Britain. Devon: Willan Publishing

Krüsi, A et al (2014) ‘Criminalisation of clients: reproducing vulnerabilities for violence and poor health among street-based sex workers in Canada-a qualitative study’, in BMJ Open 2014; 4:e005191. doi:10.1136/bmjopen-2014-005191

Kulick, D (2003) ‘Sex in the New Europe: The Criminalization of Clients and Swedish Fear of Penetration’, in Anthropological Theory 3(2), 199–218

Levy, J and Jakobsson, P (2014) ‘Sweden’s abolitionist discourse and law: Effects on the dynamics of Swedish sex work and on the lives of Sweden’s sex workers’, in Criminology & Criminal Justice 14(5), 593–607

Lyon, W (2014) ‘Client criminalisation and sex workers’ right to health’, in Hibernian Law Journal 58

Norwegian Ministry of Justice and Police Affairs (2004) Purchasing Sexual Services in Sweden and the Netherlands

Norwegian Ministry of Justice and Public Security (2014) Evaluation of Norwegian legislation criminalising the buying of sexual services (English summary)

O’Connell Davidson, J (2003) ‘Sleeping with the enemy? Some problems with feminist abolitionist calls to penalise those who buy commercial sex’, in Social Policy and Society 2(1), 55-63

Schulze, E et al (2014) Sexual Exploitation and Prostitution and its Impact on Gender Equality. Briefing paper for the European Commission Directorate General for Internal Policies

ScotPEP (2015) The Swedish Model: a briefing. Available at http://www.scot-pep.org.uk/sites/default/files/reports/the_swedish_model_full.pdf

Scoular, J and Carline A (2014) ‘A critical account of a “creeping neo-abolitionism”: Regulating prostitution in England and Wales’, in Criminology and Criminal Justice 14(5), 608-626

Skarhed, A (2010) Selected extracts of the Swedish government report SOU 2010:49: The Ban against the Purchase of Sexual Services: An evaluation 1999-2008. Stockholm: Swedish Institute

Swedish National Board of Health and Welfare (2007) Prostitution in Sweden 2007

Ulla Bjørndahl Oslo (2012) Dangerous Liaisons: A report on the violence women in prostitution in Oslo are exposed to. Commissioned by the Municipality of Oslo, with support from the Ministry of Justice and Public Safety

UNAIDS (2009, 2012) UNAIDS Guidance Note on HIV and Sex Work

UNDP (2012) HIV and the Law: Risks, Rights, and Health. Final report of the Global Commission on HIV and the Law

UNDP, UNFPA and UNAIDS (2012) Sex Work and the Law in Asia and the Pacific

World Health Organisation (2012) Prevention and treatment of HIV and other sexually transmitted infections for sex workers in low- and middle-income countries: Recommendations for a public health approach

World Health Organisation (2013) Implementing Comprehensive HIV/STI Programmes with Sex Workers: practical approaches from collaborative interventions

Sexism and violence in the neoliberal university

This is the text of a keynote speech delivered at the Sexual Harassment in Higher Education conference at Goldsmiths on December 2nd 2015. Content note for sexually violent language and descriptions of traumatic experiences.

 

I want to talk about markets. Education markets, institutional markets, sexual markets: brought together by similar modes of assessment and audit. University league tables; module evaluation forms; ‘sex charts’ in student residences. Hierarchies of performance (which are often hierarchies of masculinity) at national, institutional and individual levels.

Rate your university. Rate your lecturer. Rate Your Shag.

2013 saw the emergence of a number of Facebook pages under the latter slogan, linked to universities across the country. They offered a space for students to give sexual liaisons marks out of ten based on any criteria, and were ‘liked’ by about 20,000 users of the social network in the first 72 hours. The activity was supposed to be anonymous, but privacy quickly evaporated under the instruction to ‘name them, shame them and if you must, praise them.’

Name them and shame them. All the pages were rapidly deleted by Facebook, deemed to contravene its policies on bullying and harassment. Unsolicited evaluation is bullying and harassment. Unsolicited evaluation is also very often gendered – women are appraised, men do the appraising. Although students of all genders had been encouraged to post, much of the Rate Your Shag content consisted of men rating women on criteria drawn from heteronormative and objectified constructions of femininity.

‘Was like shagging her mouth, best blowjob in [the city]. Eight out of ten.’

‘Nought out of ten. Shit body and one heavy dose of Chlamydia. Get checked love.’

Rate Your Shag forms part of a whole lexicon of activities which in the past few years have been grouped under the banner of ‘lad culture’. Sports initiations, ‘pimps and hos’ parties, the ‘fuck a fresher’ frenzy, for example. Such pursuits express traditional forms of sexism and male entitlement, but they are also inflected with something else. ‘Sex charts’ are appearing in student residences, to quantify and assess conquests. Women are being given grades and ratings for their physical appeal. Men are scoring ‘points’ for sexual ‘achievements’ – such as ‘slipping a finger in on the dance floor’, and ‘bedding a virgin – with blood to prove it.’ These forms of sexual audit evoke our contemporary marketised environment. ‘Lad culture’ and neoliberal culture are natural bedfellows.

Unsolicited evaluation is bullying and harassment. Constant evaluation is bullying and harassment. Contemporary ‘lad culture’ was defined by one of my research participants as a ‘hostile environment where everyone is judging everyone else.’ This also describes cultures amongst higher education staff, alienated by institutional and sectoral frameworks that constantly measure them against each other and against the curve. This evaluation is gendered: men continue to hold most of the positions of power in the sector, definitions of ‘success’ prioritise research (coded as masculine) over teaching and admin (coded as feminine), and criteria for assessment exercises such as the REF favour modes of scholarship and impact which reward the confidence, time and freedom to take risks and consistently self-promote.

A UCU survey in 2012 found that bullying and harassment between staff in universities was rife. This reflects both traditional hierarchies and abuses of power, and newer forms of competitive individualism which lack empathy and ethics. The university has become a dog-eat-dog environment; this is reflected in both staff and student communities. We know less about the prevalence of staff-on-student harassment, due to the institutionalised power relations which work against it even being named. However, we know it exists: and high profile examples, mostly from the US, give a sense of how these modes of violence work.

Consider the case of famous Berkeley astronomer Geoff Marcy, a potential Nobel laureate who persistently violated the institution’s sexual harassment policies between 2001 and 2010. According to one student’s account, she was at a department dinner when Marcy slid his hand up her thigh and grabbed her crotch.

For many women, this entitlement to touch is familiar. Such ‘everyday’ boundary-crossings are also central to ‘lad culture’, although more often performed in public as part of group one-upmanship. Many of my research participants described such ‘casual groping’ as part and parcel of a normal night out. Indeed, such behaviours have become so commonplace that they are often invisible: instead, the aspect of ‘lad culture’ which has captured the media and public consciousness is its cruel and shocking ‘banter’. This laddish language taps both the violence of hypermasculinity and the callousness of the neoliberal climate.

‘Uni Lad does not condone rape without saying ‘surprise.”

Non-consensual sex is ‘fun for one.’

I’m going out to ‘get some gash.’

The marketised university is a culture based on ‘having’ or ‘getting’ (grades and/or jobs), in which education has become a transactional exchange. This is reflected in the rather estranged ‘lad cultures’ I have studied, with older ideas about ‘having’ women augmented by newer notions of accumulating sexual capital. The principle of maximum outcomes for minimal effort which now underpins educational consumption also animates the quest for an ‘easy lay’.

I’m going out to ‘get some gash’.

In laddish ‘banter’, ancient expressions of woman-hating co-exist with more modern sexualised consumerism, packaged up in postmodern claims to irony. Such ‘banter’ has also been observed amongst some faculty cultures – for instance, the Being a Woman in Philosophy blog, a repository for stories of sexism in the discipline, recounts a comic containing a rape joke being sent to a junior faculty member by a philosopher at another institution, copied to all the other members of her department. In another entry, a recent philosophy graduate recalls a conversation about a job application essay with her previous head of department, in which chose to illustrate a point about how two people’s wills could conflict with the example of him raping her. Finally, in a post entitled ‘a sampling of minor incidents’, another student describes a faculty member stopping his lecture to ask her, ‘did you just flash me?’ because she adjusted her cardigan, and a famous professor discussing with male students which female students were ‘hot’ and which were ‘dogs’.

In this context, it’s perhaps unsurprising that University of Miami philosophy professor Colin McGinn, said to have subjected a female doctoral student to months of unwanted innuendo and propositions, defined the relationship as ‘warm, consensual’ and ‘full of banter’.

Don’t worry – it’s just banter.

What is the line between ‘banter’ and sexual harassment? In my research on ‘lad cultures’ amongst students, and also in media debates, the second has often been reduced to the first. There has also been a refusal to engage with how speech itself can be harmful, and how the realm of the symbolic can frame structural and embodied violence – instead, we often find ourselves on the back foot in debates about men’s rights to ‘cause offence’. Women are always getting offended by something or other.

In 2012, the Imperial College newspaper Felix published a ‘joke’ article providing male students with a recipe for the date rape drug rohypnol, as a ‘foolproof way’ to have sex on Valentine’s Day. The previous year an Exeter University society printed a ‘shag mag’ including an article speculating about how many calories a man could burn by stripping a woman naked without her consent.

When the Facebook page ‘Holyland Lad Stories’ (currently ‘liked’ by almost 30,000 users) was criticised on Twitter, its curators responded ‘get a fucking grip – we’re having a bit of harmless banter.’ Amongst the content highlighted as problematic was a post describing an incident in which a man had knocked a woman ‘clean out with one smack’ and left her for dead on the side of the road.

Get a fucking grip – it’s just banter.

To ‘offend’ with impunity is a function and exercise of privilege. This applies to the invisibilising and excusing of sexual violence perpetrated by middle class white men, and the insistence of all privileged groups that their ignorant, hurtful and harmful comments about marginalised people are ‘just my opinion’ or ‘just a joke.’ It is a cruel irony that only those with the social, cultural and political power to hurt other groups get to evade responsibility for it. This irony was recently painfully apparent when Goldsmith’s Welfare and Diversity Officer Bahar Mustafa was arrested and charged for allegedly tweeting on the #killallwhitemen hashtag. The discrepancy between the punitive treatment of Bahar and the amused indulgence of laddish ‘banter’ is a stark reminder of the ways in which ‘free speech’ is the property of some and not others.

Kill all white men.

It’s not rape if you shout ‘surprise’.

Structural relations of gender and race inequality render one of these a much more credible threat than the other. Indeed, they make the first statement an understandable expression of frustration about a racist and misogynist society, while the second is evidence of it. Nevertheless, the political hyperbole of ‘killallwhitemen’ became a crime, while laddish banter is defended as an exercise of freedom.

Oh, get a fucking grip – it’s just banter.

The privilege to offend is often wielded in response to privilege being threatened: in this, contemporary ‘laddish’ masculinities are marked out from working class laddism, which has been seen as more to do with alienation. The main players in the recent theatre of student laddism in the UK are middle class and white, progeny of the 1990s ‘new lad’ and the Bullingdon Club toffs. These rugby players, drinking and debating society ‘bros’ are also siblings of the frat boys in the US who are central to debates there about campus violence.

The aggressive sexism these privileged men perpetrate in student social spaces can be defined as a ‘strategic misogyny’. Sexual harassment very often functions to preserve masculine power and space. Our ‘uni lads’ enact the backlash against feminism, embodying populist and policy concerns about the ‘crisis of masculinity’ and the ‘feminisation’ of HE. Feminism has gone too far.

Contemporary laddism is a defensive strategy by those accustomed to topping the ranks, threatened by both the reality and the hyperbole of women’s achievement, the idea and practice of ‘widening participation’ and the increasingly blurred lines (no pun intended) of gender and sexuality amongst student and youth cultures. Laddism is an equal-opportunity offender, rooted in sexism but often incorporating racism, classism, transphobia and homophobia as well.

Feminism has gone too far.

Boys need to be protected.

There is evidence that in reaction to these ideas (and also in fear of their ‘disruptive’ working class and black contemporaries), white middle class boys are being hothoused by parents who see them as frail and imperilled. Boys need to be protected.

This propensity to feel threatened is palpable in both ‘lad culture’s unmistakable ‘woman rage’ and the way critics of laddish behaviours have been vilified as censorious, creepy and a menace to freedom. We must catch the grain of truth here – feminist initiatives, especially in the area of anti-violence, have sometimes been co-opted by prevailing moral panics and carceral projects. However, first and foremost laddish defensiveness is part of the anti-feminist backlash, and a dialectic between student communities perceived as excessively ‘politically correct’ because of their advocacy for the marginalised, and the privileged who experience this liberatory politics as oppression. They are not to be evaluated.

They just can’t say anything any more.

Oh, get a fucking grip – it’s just banter.

A similar reformulation of critique and resistance as oppression has been identified by Sara Ahmed in the way that some male academics have responded to equality initiatives in higher education. Anti-discrimination, sexual harassment and other diversity policies can be resisted alongside more problematic new managerialist reforms which threaten scholarly autonomy. Elite male professors become the victims within narratives of restricted freedom and nostalgia for a ‘simpler time’ when their rights to do as they wished were not curtailed. Feminism has gone too far. Political correctness is out of control.

As Ahmed argues, these critiques often settle on ‘complaining’ students who are seen as entitled and demanding, even in their appeals for equality. This location of neoliberalism in the consumerist student serves to hide the fact that, as Whitley and Page contend, academics also benefit from new bureaucratic regimes which cement their power over students and make it difficult for students to speak out.

The costs of speaking out are illustrated in a heartbreaking post by a PhD student on the Being a Woman in Philosophy blog:

I just want to caution those of you out there who are thinking about coming forward to report sexual predators. Expect your department to turn on you; expect your department to retaliate against you. Expect to be bad mouthed at every PhD program to which you apply. Expect to lose your committee. Expect to lose your letter writers. Expect your department to withdraw all support from you. Expect to become persona non grata. Expect to be de facto barred from all opportunities in your department. Expect to be gas-lighted. Expect people to be thrilled to watch your fall from grace. And, then, when you succeed, against all odds, and despite the prodigious efforts of your department to the contrary, through sheer force of will and talent, expect your department to exploit your success at every opportunity. Expect to watch as your success is used to further the career of the predator. Expect them to ignore your pleas to stop. Expect this.

In an article about being sexually harassed by her PhD supervisor, Susan Gardner writes that once she changed supervisors she was disappointed to find that her new one was not keen to support her or even discuss what she had been through, ostensibly for fear that it might impact on her ability to get tenure. In this country, similar structures of probation and performance management can make colleagues reluctant to step out of line. Furthermore, the developing ‘pressure-cooker culture’ for senior colleagues and fears about casualisation for junior ones have created an individualism which may mean that academics turn a blind eye to difficult issues while trying to keep our jobs (at best) and advance our careers (at worst).

I began my research and activism on sexual violence against students around ten years ago, and was immediately struck by how difficult it was to get colleagues (of any gender) to show interest in, let alone take action on, issues which did not directly affect them. I have vivid memories of giving a talk to a meeting of mostly senior women, in which the customary noises of outrage failed to materialise as action. In contrast, shortly afterwards I was inundated with input and offers of help as I drafted a consultation document around maternity leave and the REF.

I am not taking the moral high ground or pointing the finger; there are plenty of issues I have overlooked. Individuals are not to blame for this, especially not women and academics from other marginalised groups for whom university life is still a struggle. The constant evaluation of the neoliberal regime makes it difficult for us look up from our desks, let alone take on the institution in what is usually a losing battle. Constant evaluation creates silence.

Higher education markets, epitomised by league tables, ensure that bullying, harassment and violence are minimised and rendered invisible. They become a PR issue, hushed up for the sake of recruitment and reputation. In a context of widespread denial, nobody wants to risk their campus being defined as ‘unsafe’. In the US, despite a legislative framework mandating the publication of campus crime statistics which is more than 20 years old, institutions continue to be criticised for covering these up, or encouraging students to drop complaints, in order to preserve their market position.

The result of this is what Ahmed has pointed out: bringing a problem to institutional attention frequently means becoming the problem. This operates at multiple levels, from departmental micro-politics to the rather grandiose idea of ‘bringing the university into disrepute.’ Feminist killjoys and whinging women are bringing the university into disrepute – as if the prevalence of violence in the higher education sector has not brought us all into disrepute already.

We are all in disrepute already!

Amidst this denial and silencing, it is not surprising that only 4 per cent of women students experiencing serious sexual assault report to their institutions. Whitley and Page add that the stress and opacity of complaints processes is also a deterrent to reporting, and the demands of student support systems can make it difficult for victims not to just drop out.

Furthermore, trends towards the outsourcing of essential services such as campus security and student support threaten student safety and the quality of pastoral care. Commercial service providers tend to offer one-size-fits-all solutions, set within cost-cutting business models. This is a particularly bleak picture in relation to student counselling, already outsourced in Northern Ireland, where burned out practitioners on depressed wages are offering a reduced range of services in a context of growing psychological demand.

In the neoliberal university though, it’s all about the bottom line. Supporting students costs money. Complaining students cost reputation (and threaten income streams). There is a cost/benefit equation here.

But whose cost counts?

Sexual harassment and violence in higher education are situated within cost/benefit frameworks which prioritise the welfare of the institution. Incidents must be hushed up lest they jeopardise our recruitment. Incidents must be hushed up lest they damage our reputation. ‘A Star Philosopher Falls’ was the way Colin McGinn, who resigned after allegations of ongoing sexual harassment, was described.

Allegations of sexual harassment and violence pose a cost to the institution. But who pays the price?

Victims and survivors do: most of them women. This price is high. It could be the loss of departmental support for research, the breakdown of a supervisory team, or the inability to go on to campus for fear of running into the perpetrator. Often, the price is so high that it is less costly to leave. There is a term for this – institutional betrayal – and it has been shown to hugely exacerbate trauma. That’s the bottom line – we are betraying our students.

In an article in Time Magazine, Emma Sulkowicz, the Columbia University student who carried her mattress around campus for 8 months to protest against the handling of her rape complaint, described her experience as follows:

Every day, I am afraid to leave my room. Even seeing people who look remotely like my rapist scares me. Last semester I was working in the dark room in the photography department. Though my rapist wasn’t in my class, he asked permission from his teacher to come and work in the dark room during my class time. I started crying and hyperventilating. As long as he’s on campus with me, he can continue to harass me.

We are betraying these students.

Institutional betrayal does not just refer to responses to sexual assault, but the fact that universities actively create conditions which are conducive to it. This can be experienced as a betrayal more acute than the lack of institutional response. As Sulkowicz said of Columbia: ‘they’re more concerned about their public image than keeping people safe.’

We are definitely betraying these students.

We are also shirking our legal responsibilities – according to the End Violence Against Women Coalition, the Public Sector Equality Duty and Human Rights Act both mandate universities to deal with gender-based and sexual violence.

How do we move forward? The student movement in this country is consistently showing us the way – under the leadership of and inspired by the NUS Women’s Campaign, we now have consent education initiatives, bystander intervention training, awareness-raising projects, ‘zero tolerance’ pledges, and an effort to develop better policies and procedures. However, most of this activity is student-run: many institutions have yet to take any action at all.

In September this year, the Business Secretary asked Universities UK to convene a task force to tackle ‘lad culture’ and violence against women on university campuses. This task force has been tasked with developing a code of practice for institutions to support cultural change.

Support cultural change. This is a big idea. We need to think big on this.

Sexual harassment and violence in the higher education sector is primarily about gender. We need to think big about gender, confronting misogyny and male entitlement in our university communities, and connecting them with gendered norms and inequalities in society at large. We need to think big about how gender intersects with other power structures and oppressions: the racism, classism, ableism, homophobia and transphobia of ‘lad culture’ are evidence of this. Thinking big about gender also requires us to acknowledge that although women are very often its victims, sexual and gender-based violence affects students of all genders. There is evidence from the US suggesting that transgender, genderqueer, gender non-conforming and gender questioning students who do not identify as women face high levels of risk: this is a gender issue.

We also need to engage with neoliberalism, as it shapes the higher education sector in general and institutions in particular. Sexual harassment and violence in higher education is situated within the culture of constant evaluation. Gender relations are practised via the marketised and managerialist structures of the university, which aggravate inter-group resentments, exacerbate the abuse of hierarchies, and intensify the silencing of victims.

We cannot tackle sexism and violence in the higher education sector properly without looking honestly at neoliberal values and how these shape dysfunctional and harmful communities. Constant evaluation facilitates bullying and harassment. Constant evaluation is bullying and harassment.

Finally, we need to be aware of the risk that anti-violence initiatives will get caught up in, and depoliticised by, that culture of monitoring and evaluation. Let’s set a target. Let’s tick that box. Let’s run a workshop and put it in the Annual Report. We need to resist the temptation to get our house in order, to perform what should shake the institution to its core. Although effective advocacy often involves compromise, women have been put in enough compromising positions already. It will take more than this.

Let’s not just get our house in order. Let’s tear the whole damn building down. Who’s with me?

Research with marginalised groups: some difficult questions

Every year, students on the MA in Gender Studies ask questions about doing research with marginalised groups. The university is an incredibly privileged environment, but many of our students are politically committed and care passionately about issues of inequality. Often, they want to contribute to causes by conducting their dissertation research on related topics. However, there are questions around whether exploring these through research with human subjects is appropriate – too often students end up asking for time and attention from people who already live difficult lives, and producing projects which (due to time constraints and a lack of background knowledge) make little difference. I therefore advise students to ask themselves a number of questions when selecting their research topics:

  1. Who is this research for? Is there a demonstrable need?

The best way to approach this question is to design research in collaboration with community groups – some charities and organisations have data collection needs and are happy to receive offers from competent and committed postgraduate students (you may need to provide them with a CV or informal reference to assure them that what you produce will be useable). The Centre for Gender Studies has four Associate Members – Galop, RISE, the Sex Worker Open University and Survivors’ Network – who are asked each year if they would like any students to help them out with small research projects. Sometimes students have their own relationships with charities, NGOs or community groups, who can be asked if research might be beneficial (the onus must be on their data collection needs and not your interests, but if these are complementary, that’s great).

If there is no identifiable need in the community, there may be other ways to research the chosen topic which do not put people out or ask them to engage in intellectual, practical or emotional labour on your behalf. The best way to do this is to use pre-existing sources of data (see point 4 below).

  1. What are my motivations?

This question is related to the social need for the study, but pertains to you personally. Is this: (a) an issue and group you’ve been involved and familiar with for a while; (b) something you feel passionate about and want to educate yourself on; (c) an exploratory study which might lead to socially useful projects; (d) just curiosity? If (d), why are you curious about this group of people and is there a form of Orientalism at work? (Examples of some groups which are frequently exoticised and fetishised by ‘outsiders’: trans people, sex workers, Muslim women). If (b) or (c), you can probably conduct an initial study using pre-existing sources of data. If (a), you most likely already know of a community organisation or group to work with on a project there’s a need for.

Examine your motivations honestly – if you feel they are anything but honourable (or you are not sure what they are), do not conduct the study. If you feel confident about your motives and the need for your study, continue to examine and reflect on these throughout the research, to ensure the safety of your research participants and the rigour of your data. This does not mean spending hours navel-gazing and writing a methodology chapter which is little more than an autobiography. Instead, it requires you to make time to really look at yourself and become mindful of your relationships with participants and how they are structured by power and privilege. It may be possible to discuss these issues with some participants and to ask how they feel about the process – but this is a form of emotional labour which may be arduous as well (and therefore best avoided).

  1. Am I qualified?

Especially if you wish to research a more marginalised group of people, ask yourself if you have enough background knowledge or life experience to be doing so. There are differing opinions in the field about whether researchers should always be ‘insiders’ (and ways in which the ‘insider/outsider’ binary can and should be problematised).Being an ‘insider’ is also by no means a guarantee that you will be able to do good research. However, if you are not at all familiar with the group in question and do not consider yourself an ally in their struggles, you should ask yourself whether you are in fact qualified to carry your project out.

Academia is full of relatively privileged people, and if we all stuck to researching our own social groups there would be huge gaps in the knowledge and evidence base about key social issues (bigger than there are already). However, research on more marginalised groups should proceed from a commitment to and association with the group in question, and if you wish to make a career out of this type of research it should be combined with advocacy around (not just lip-service to) diversifying the profession. Ideally, research on marginalised groups would always be able to be carried out by members of those groups – since they are the experts on their own lives. This does not mean there is no role for allies or that ‘outsiders’ can never carry out research, but the aim should be to diversify academia so that fields of research on marginalised groups could always be insider-led.

  1. Do I need to ask people for their time/attention?

If you are able to go ahead with a project which involves human subjects, this does not necessarily mean you should. Ask yourself if you really need to create a new dataset or whether there is existing material which can be used to answer your questions. Charities and community organisations often have their own data archives – by far the most common research request made by our Associate Member organisations is for a student to conduct analysis on a pre-existing dataset they have not yet had time to work with. If you are not working with an organisation there are a number of public data archives, including the Mass Observation Archive which is housed at Sussex University. There are also web-based sources of personal narrative which are public, such as blogs, vlogs or Tumblrs (although since these are not research archives you should ask authors for permission before studying them). There are also interesting projects which can be conducted through content/discourse analysis of policy documents and media sources, which can give greater breadth of perspective than the small number of interviews it would be feasible to conduct for an MA study.

Think hard about whether you need new data, before you consider asking people to provide it. If you are doing a research project at the request of a community organisation and they are keen for you to work with human subjects, explore with them ways in which your participants could be remunerated for their contribution (but with no sense of obligation). We have a small budget in Gender Studies to support you with this, as long as there is a good case for the research.

  1. How will I look after my participants?

Research ethics are important to any project, but particularly one which involves a researcher with more privilege working with participants with less. Ensure that you develop a rigorous framework around anonymity and confidentiality, and (most importantly) that this is communicated to your participants effectively and in appropriate terms. Be aware that if you are not an ‘insider’ you may not fully appreciate the risks posed by participating in your research, so design your ethics framework and research instruments in collaboration with the community organisation or charity you are working with. The university has comprehensive ethics guidance and pro-forma documentation available online, and you should work closely with your supervisor to ensure that you have designed your research in as ethical a manner as possible. You should also be aware that this is the bare minimum in terms of actually conducting research in an ethical way – ethics is a process which requires you to constantly reflect and (most importantly) listen. If you have not read any feminist literature on research ethics, remedy that before you even think about recruiting participants.

If you are working with a service organisation or community group, explore ways in which they can help you to introduce yourself and put potential participants more at ease. When you recruit participants, emphasise that participating in the research is their choice and they can withdraw any time with no hard feelings. This is particularly important if you are recruiting through an organisation which provides help and resources, as there may be concerns that these are conditional on participating in your research. Be open to any misgivings or worries participants may have, and be aware of the fact that they may (rightly) suspect your motives. Also be aware that even if there is an identified social need for your research, people who are dealing with the practical and emotional consequences of oppression may not necessarily have the capacity to consider or care about it. It is patronising to expect participants to feel empowered, and arrogant to want to be appreciated, even if you have the best intentions. Of course, it’s possible to develop wonderful, mutually fulfilling relationships with research participants – but to expect this is a form of entitlement. Building trust takes time, especially if you are not an ‘insider’ or established ally (and often even if you are the latter).

  1. What will I do with the findings?

If you have been asked to conduct a research project by a charity or community group, ask them about helpful formats for your findings. Do not just forward them a copy of your dissertation! Depending on the target audience, possible outputs might be a short briefing paper, an informational video or a training workshop for staff. Writing a dissertation is a stressful process, and it might be tempting to just submit it and then forget about the whole thing. However, this would constitute a betrayal of the organisations and people who have given you their time and emotional labour. It would also expose self-serving motivations behind your research, and might cause community groups and individuals to approach future requests for research participation with justified trepidation.

Consider what you might do if you are asked to take part in academic or policy events or are contacted by journalists about your research, once it is complete. Do you really need to occupy the platform yourself, or can you hand it over to a community representative? If there is specific interest in your dataset or findings you may be the best person to describe these, but you should also ask for a community representative to share your platform in order to explore the issues first-hand and in more depth. If the request is simply for a generic ‘expert’ (which it very often is), always pass this on to representatives of the group in question. NEVER give out names or contact details of your participants without permission – if individuals have shown an interest in dissemination you might pass requests on, but in general it’s best to channel these through organisations or community groups.

To summarise: if your research is not needed, don’t do it. If you’re unsure of your motivations (or if they’re self-serving), don’t do it. If you’re a complete outsider, don’t do it. If you can use existing sources of data, use them. If you do end up working with marginalised people, look after them. Afterwards, give up your platform whenever you can.

Finally, read this: Fuck You and Fuck Your Fucking Thesis (why I will not participate in trans studies). Most of you will (quite rightly) be put off. If you can read it with no misgivings at all, you are probably kidding yourself (and definitely lacking the requisite sensitivity and social conscience for this kind of work). If you read it with a heavy heart but still want to carry out your research, come to see me and let’s discuss.