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During this publication, a world line-up of students examines the function of the highbrow within the twenty-first century, looking at the hole among modern cultural idea and cultural perform, and asking no matter if wisdom and methodologies within the humanities can intrude in daily politics and vice-versa.
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Transitions: New Australian Feminism, St. Leonard’s, Australia: Allen & Unwin, pp. 57–73. Brennan, T. (2001) ‘Cosmo-Theory’, The South Atlantic Quarterly, 100(3): pp. 659–91. Butler, J. (1990) Gender Trouble: Feminism and the Subversion of Identity, London and New York: Routledge. Crenshaw, K. (1991) ‘Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color’, Stanford Law Review, 43(6): pp. 1241–99. Drake, D. (2001) Intellectuals and Politics in Post-War France, Basingstoke: Palgrave.
Their funding of our project was often cited as an example of their ‘commitment’ to diversity. Our experience of doing this research showed how commitment to diversity can convert very quickly to hostility towards diversity workers, especially those who talk about racism. Not only were we continually targeted with criticism (through informal modes of communication), but an attempt was made to discredit our findings. By not fulfilling the terms of their commitment (by refusing to tell ‘happy stories of diversity’) we became a bad object within the organization.
Some suggested that to audit equality and diversity would be a good thing, as universities only take seriously the activities that are audited, and that are attached to financial returns or penalties. As one interviewee describes: ‘I think it would be useful in the HE [Higher Education] sector because it wouldn’t have been done, just thinking about how they could operate and how they’ve been lagging behind, it was the push, you know you had to do it’. Audit becomes here a ‘stick’, which would compel action, as a compulsion which energizes, or which creates an institutional drive.