Civil defence pedagogies and narratives of democracy: disaster education in Germany

‘Disaster education’ is a fledgling area of study in lifelong education. Many countries educate their populations for disasters, to mitigate potential damage and loss of life, as well as contribute to national security. In this paper, which draws on interview data from the German Federal Office for Civil Defence and Disaster Assistance and the Federal Agency for Technical Relief, archival research, analysis of websites and promotional materials as well as relevant academic literature, I examine disaster education and preparedness for national emergencies in Germany. I argue that it is not generally extended to the general public, rather confined to trained experts, decentralised, localised and exclusive. Theorising disaster education as a ‘civil defence pedagogy’ (Preston, 2008), a type of public pedagogy, which contributes to shaping narratives of national identity, I argue that it is unlikely that Germany will develop a more inclusive, universal, formalised, nor high-profile campaign in disaster education in the foreseeable future. This, I suggest, is due to narratives of the German democratic nation state as secure, federal, peaceful and unified, which originated at the founding of West Germany in 1949, and continue to shape contemporary political narratives.

Somatic pedagogies: Critiquing and resisting the affective discourse of the neoliberal state from an embodied anarchist perspective.

This paper takes as its context widespread feelings of anxiety within neoliberal society caused by a combination of material and discursive factors including precarious access to work and resources. It is argued that the state uses ‘discourses of affect’ to produce compliant subjects able to deal with (and unable to desire beyond) neoliberal precarity and anxiety. Critical education theorists have argued that discourses of ‘well-being’, emotional support and self-help have gained increasing purchase in mainstream education and in popular culture. These discourses are dangerous because they are individualized and depoliticized, and undermine collective political struggle. At the same time there has been a ‘turn to affect’ in critical academia, producing critical pedagogies that resist state affective discourse. I argue that these practices are essential for problematizing neoliberal discourse, yet existing literature tends to elide the role of the body in effective resistance, emphasising intellectual aspects of critique. The paper sketches an alternative, drawing on psychoanalytic and practiced pedagogies that aim to transgress the mind-body dualism and hierarchy, in particular Roberto Freire’s work on Somatherapy.

Zombie pedagogies: the problems with using the undead in public pedagogies for emergencies

The well-known Hollywood ‘zombie’ genre has recently begun to invade programs and training courses in disaster control and emergency prevention. The author explores the consequences of a transfer of an entertainment metaphor into real US military policies. Is it possible that this implies attuning the populace to catastrophies by means of edutainment? And does this, as Preston argues, in some ways ‘de-humanize’ one’s adversaries? The article points to a fatal dialectics and disturbing elements of a post-ethical disposition. This results not only in some sort of inevitable legitimation of the ‘war on terror’ leaving behind all tenets of civil society. It also permits, subcutaneously, to act without restrictions against certain groups as if they were ‘undeads’.

Monsters Take to the Streets! Monstrous Street-Art as Pedagogy of Resistance to Post-Olympic Regeneration in Hackney Wick?

This chapter explores geographies of gentrification and resistance in relation to the monstrous through the lens of street-art in post-Olympic London. It takes as a geographic case study Hackney Wick, which has for a long time been a bastion of alternative and creative living due to cheap rents in large, ex-industrial warehouse spaces. The artistic sociality of the area is imbued within its landscape, as prolific street artists have adorned ex-industrial warehouses and canal-side walls with graffiti and murals. Since the announcement of the 2012 Olympic Games, the area has been a site of intense political and aesthetic contestation. The post-Olympic legacy means that the area has been earmarked for redevelopment, with current residents facing the possibility of joining thousands already displaced by the games. The anxiety of dispossession is reflected by monstrous characters and sinister disembodied teeth, eyes and fingers embedded within the landscape, painted by local artists. Using geographically sensitive mobile and visual methodology to document the landscape and artwork, the chapter analyses and interprets the monstrous themes using a range of theorists including Mikhail Bakhtin, Georges Bataille and Nick Land. I argue that monstrous street-art lays visible claim to public territory for aesthetic purposes at odds with the visions of redevelopers and the needs of capital. Whilst street-art and graffiti do not fit easily within frameworks of organized political resistance or collective social movements, they operate as a kind of epistemological transgression that triggers transformative affects in the viewer. This creates conditions for pedagogies of resistance to gentrification by expressing and mobilizing political affects such as anger and anxiety, raising awareness of geographical politics, and encouraging the viewer to question the status quo of the built environment.

‘Racialised’ pedagogic practices influencing young Muslims' physical culture

Background: There is growing concern surrounding the ‘racialised’ body and the way young people develop dispositions towards physical activity (PA) and sports, and more broadly to physical culture. This paper draws on Bourdieu's social theory in an effort to explore the ways in which the intersectionality of various fields (family, religion and school) and their dimensions (culture and social class) influence young Muslims' physical culture. Purpose: More specifically the paper examines the ‘racialised’ pedagogic practices in various fields that influence young Muslims' dispositions to physical culture. Method: The study reports on the voices of 40 participants identifying as young Muslims (12–15 years old; 20 girls and 20 boys) from one secondary school in the South of England, UK. A case study approach was used to explore participants’ understanding, meaning, structural conditions and personal agency with regard to physical culture and ‘racialised’ body pedagogies. Data include semi-structured paired interviews with participants. Data were analysed using thematic analysis. More specifically, thematic analysis based on the notion of ‘fields' informed deductive and inductive procedures. Findings: Results suggested that religion had limited influence on the participants' agency when intersecting with schooling and social class with regard to embodiment of active physical culture. Economic capital, on the other hand, had a considerable influence on participants’ physical culture as it contributed to young people's access to PA opportunities, agency and body pedagogies. In addition, the study concludes that fields outside the school play a significant role in influencing and enabling young Muslims’ physical culture. Conclusions: One of the most significant implications of this study is emphasising that young Muslims should not be viewed as a homogenous group as various fields intersect to influence their participation in physical education and their embodiment of physical culture. Identified fields and their markers make dispositions unique, dependent upon characteristics and their relative influence.