O Discurso da Educação Fiscal na modernidade tardia: um estudo de análise crítica do discurso e argumentação

A relação entre o Estado brasileiro e a sociedade, especialmente quando se trata de questões tributárias, é marcada por um desgaste histórico: paga-se uma carga tributária considerada excessiva, ao passo que o retorno em benefícios sociais não é compatível ao esforço. Diante dessa realidade, a Educação Fiscal (EF) surgiu como um instrumento para renovar o voto de confiança e defende, não apenas que todos paguem os tributos, mas que o façam conscientemente e ativamente, e estabelece, para isso, um diálogo profícuo com as noções de democracia, cidadania, ética e responsabilidade social. Para os fins desta pesquisa, a EF é analisada consoante os pressupostos teóricos da Análise Crítica do Discurso (ACD), tal como compreendido por Fairclough (1989, 2001, 2003 e 2010) e Chouliaraki e Fairclough (1999) e, para aprofundar e facilitar o estudo, são utilizados também os postulados da Nova Retórica de Perelman e Olbrechts-Tyteca (2005) como um instrumento de análise complementar à ACD. O estudo está dividido em três seções de forma a abranger a teoria tridimensional do discurso: textual, discursiva e prática social. Nesse ínterim, o diálogo com a Nova Retórica serve como uma relevante ferramenta para descoberta dos discursos subjacentes ao DEF enriquecendo a reflexão das dimensões textual e discursiva. Nesse diapasão, é contemplada, na análise do discurso da Educação Fiscal (DEF), a tentativa do DEF de ensejar uma mudança social a partir de uma abordagem dos três níveis da estrutura social (GIDDENS, 2009). Neste estudo, de natureza interdisciplinar, são mostrados, de um lado, o poder de influência do DEF nessa conjuntura, e, de outro, os elementos da estrutura social que são obstáculos para que o DEF alcance a hegemonia. Dos resultados da pesquisa, destacam-se os seguintes: a possibilidade de inserção do DEF no evento maior chamado de modernidade tardia (GIDDENS, 1991 e 2002); sua conexão com o fenômeno do aprofundamento dos processos democráticos (GIDDENS, 2002); as relações de poder envolvendo os instrumentos utilizados para a propagação do DEF, como a escola e o material didático (FAIRCLOUGH, 1989 e AGAMBEN, 2005); a tentativa de remodelamento do ethos do Estado realizado pelo DEF (FAIRCLOUGH, 2003); do ponto de vista da intertextualidade e da ordem do discurso (FAIRCLOUGH, 2003), observa-se que o DEF articula diferentes discursos, desde aqueles da democracia e da cidadania até o discurso do direito tributário. Para finalizar, são explorados e discutidos os modos de operação da ideologia (THOMPSON, 2002) no corpus e a relação do DEF com a noção de hegemonia (GRAMSCI, 1999).

Evaluation of resources to support production of high quality health information for patients and the public. Final report for NHS Research Outputs Programme

Durbin, J., Urquhart, C. & Yeoman, A. (2003). Evaluation of resources to support production of high quality health information for patients and the public. Final report for NHS Research Outputs Programme. Aberystwyth: Department of Information Studies, University of Wales Aberystwyth. Sponsorship: Department of Health

W stronę estetyki egzystencji: Michel Foucault

„Dziś jego postawa zapiera dech. Dać żyjącym exempla...”, powiada Paul Veyne w eseju Ostatni Foucault i jego moralność, i powiada tak o Foucault, ale gdy się nad tym zastanowić, w tradycji filozoficznej można odnaleźć cały ciąg postaci, które w pewnych okresach życia pragnęły jednego - właśnie chciały „dać żyjącym exempla”. Takim przykładem wśród jeszcze nie piszących filozofów mógłby być Sokrates. Tacy byli cynicy, a zwłaszcza bodaj najgłośniejszy z nich, Diogenes. Tacy wreszcie byli i stary Kant, i stary Nietzsche. Ich życie i ostatnie dzieła to często swoiste podręczniki życia, jednak nie tyle zobowiązujące powszechnością i obiektywnością wypowiadanych twierdzeń, co raczej przekonujące subiektywnością i jednostkowością przykładu. Każdy z nich, na swój sposób, dawał przykład jako filozof. Filozofował, dając przykład — swoim życiem, swoim dziełem. Czasami i jednym, i drugim. Istnieje grono filozofów, których życie było niezwykle blisko związane z działalnością filozoficzną, u których często trudno oddzielić filozofię od życia, u których konstytuuje się (Foucaulta) „ethos, filozoficzny sposób życia.” Sokrates, który nie ucieka przed sądem, choć może, i nie unika śmierci, choć może; Diogenes, kochany przez Ateńczyków skandalista, o którym Żywoty i poglądy słynnych filozofów powiadają, że „w byle jakim miejscu załatwiał wszystkie swoje sprawy”; Kant, który przez całe życie wstaje dokładnie o 4:55 na hasło swojego sługi, Lampego, Es ist Zeit, Herr Professor! i którego przechadzki po Królewcu mogą zastępować wskazania zegara; Nietzsche kończący w Turynie Ecce homo, jakby w przewidywaniu zbliżającej się katastrofy; i wreszcie umierający na AIDS i gorączkowo poprawiający na szpitalnym łóżku ostatnie dwa tomy Historii seksualności Michel Foucault (pytanie o splot jego własnego życia z ostatnim fragmentem jego dzieła jest pytaniem niezwykle trudnym, a odpowiedzi nie są jednoznaczne). Można by powiedzieć, iż każdy z nich pragnął wzmocnić swoją filozofię przykładem swojego życia. Asceza Kanta jest przecież nieodłączna od jego etyki, „troska o siebie” Foucaulta jest nieodłączna od jego „estetyki egzystencji”, śmierć Sokratesa i Nietzschego odejście od świadomego życia jedynie wzmacniają moc ich filozoficznych i etycznych wyborów (można by wręcz zastanawiać się, co stałoby się z Sokratesa „przykładem”, gdyby zdecydował się na ucieczkę z Aten, podobnie z myślą Nietzschego, gdyby, jak Hegel pod koniec życia, jedynie grał w karty...). Kant w trzeciej części Sporu fakultetów, Nietzsche w Ecce homo, Foucault w ostatnich częściach Historii seksualności (i pracach ją dopełniających), poza wszystkim innym, dają siebie za przykład: nie tyle od razu i po prostu wart naśladowania, lecz właśnie na początek jedynie wart przemyślenia. Paradoksalnie, to właśnie w ostatniej pracy Kanta i ostatniej pracy Nietzschego ich życie splata się z dziełem w jeden węzeł, to książki pisane własną krwią (jak powiedziałby Bataille, uważny czytelnik Nietzschego), własnym życiem.

Luctus est istic tuus,/ crimen novercae. Boskie i ludzkie szaleństwo Heraklesa na podstawie tragedii Eurypidesa i Seneki

One of the main, initial thesis of the article is that in the tragedies `Hρακλής μαινόμενος by Euripides and Hercules Furens by Seneca the main character falls into the madness twice. The first madness is sent by Hera/ Juno and is here defined, because of its origin, as a divine madness. The second one is so called human madness and Heracles/ Hercules is most probably overcome by it, after he has recognised, that he, driven by the involuntary fury, killed his own wife and sons. This state of the psyche of the hero is already independent from the deity and originates in such deeply human feelings like despair, anger, pain, shame. The strongly stirred hero plans to commit a suicide. According to the contemporary psychology this situation can be, because of some reasons analysed in the article, recognised as a symptom of irrationality. In the drama by Seneca Amfithryon, the father of the hero also defines the state of Hercules, who has become aware of the truth about his deeds, outright as furor. There is in the drama by Euripides, however, no reference to this second madness, which is connected with the somewhat different mentality that the drama originated in (the still kept in memory Homeric ethos and the attitudes towards the issues of honour, suicide etc. determined by it). Seneca as a stoic noticed and emphasized – although he generally also accepted the suicide – that Hercules, because of the anger, acts irrationally and, as a result, is in fact mentally unable to decide about his life and death. In the article is also presented in what an interesting way the above mentioned differences in the mentality of Euripides and Seneca manifest themselves in the case of the divine madness (among other things, the difference between Greek Lyssa and Roman Furor).

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Wydział Anglistyki

Genteel revolutionaries: the lives of Anna and Thomas Haslam

The lives of Thomas and Anna Haslam were dedicated to the attainment of women's equality. They were feminists before the word was coined. In an era when respectable women were not supposed to know of the existence of prostitutes, Anna became empowered to do the unthinkable, not only to speak in public but to discuss openly matters sexual and to attack the double standard of sexuality which was enshrined in the official treatment of prostitutes. Their life-long commitment to the cause of women's suffrage never faltered, despite the repeated discouragement of the fate of bills defeated in the House of Commons. The Haslams represented an Ireland which did not survive them. While they were dedicated to the union with Westminster, they worked happily with those who applied themselves to its destruction. Although in many ways they exemplified the virtues of their Quaker backgrounds, they did not subscribe to any organised religion. Despite living in straitened circumstances, they were part of an urban intellectual elite and participated in the social and cultural life of Dublin for over fifty years. It is tempting to speculate how the Haslams would have fared in post independence Ireland. Hanna Sheehy Skeffington who had impeccable nationalist credentials, was effectively marginalised. It is likely that they would have protested against discriminatory legislation in their usual law abiding manner but, in a country which quickly developed an overwhelmingly Roman Catholic ethos, would they have had a voice or a constituency? Ironically, Thomas's teaching on chastity would have found favour with the hierarchy; his message was disseminated in a simple and more pious manner in numerous Catholic Truth Society pamphlets. The Protestant minority never sought to subvert the institutions of the state, was careful not to criticise and kept its collective head down. Dáil Éireann was not bombarded with petitions for the restoration of divorce facilities or the unbanning of birth control. Those who sought such amenities obtained them quietly 'in another jurisdiction.' Fifty years were to pass before the condom wielding 'comely maidens' erupted on to the front pages of the Sunday papers. They were, one imagines, the spiritual descendants of the militant rather than the constitutional suffrage movement. "Once and for all we need to commit ourselves to the concept that women's rights are not factional or sectional privileges, bestowed on the few at the whim of the many. They are human rights. In a society in which the rights and potential of women are constrained no man can be truly free." These words spoken by Mary Robinson as President of Ireland are an echo of the principles to which the Haslams dedicated their lives and are, perhaps, a tribute to their efforts.

The quality of diabetes care in the community: practice, policy and culture

Aim: Diabetes is an important barometer of health system performance. This chronic condition is a source of significant morbidity, premature mortality and a major contributor to health care costs. There is an increasing focus internationally, and more recently nationally, on system, practice and professional-level initiatives to promote the quality of care. The aim of this thesis was to investigate the ‘quality chasm’ around the organisation and delivery of diabetes care in general practice, to explore GPs’ attitudes to engaging in quality improvement activities and to examine efforts to improve the quality of diabetes care in Ireland from practice to policy. Methods: Quantitative and qualitative methods were used. As part of a mixed methods sequential design, a postal survey of 600 GPs was conducted to assess the organization of care. This was followed by an in-depth qualitative study using semi-structured interviews with a purposive sample of 31 GPs from urban and rural areas. The qualitative methodology was also used to examine GPs’ attitudes to engaging in quality improvement. Data were analysed using a Framework approach. A 2nd observation study was used to assess the quality of care in 63 practices with a special interest in diabetes. Data on 3010 adults with Type 2 diabetes from 3 primary care initiatives were analysed and the results were benchmarked against national guidelines and standards of care in the UK. The final study was an instrumental case study of policy formulation. Semi-structured interviews were conducted with 15 members of the Expert Advisory Group (EAG) for Diabetes. Thematic analysis was applied to the data using 3 theories of the policy process as analytical tools. Results: The survey response rate was 44% (n=262). Results suggested care delivery was largely unstructured; 45% of GPs had a diabetes register (n=157), 53% reported using guidelines (n=140), 30% had formal call recall system (n=78) and 24% had none of these organizational features (n=62). Only 10% of GPs had a formal shared protocol with the local hospital specialist diabetes team (n=26). The lack of coordination between settings was identified as a major barrier to providing optimal care leading to waiting times, overburdened hospitals and avoidable duplication. The lack of remuneration for chronic disease management had a ripple effect also creating costs for patients and apathy among GPs. There was also a sense of inertia around quality improvement activities particularly at a national level. This attitude was strongly influenced by previous experiences of change in the health system. In contrast GP’s spoke positively about change at a local level which was facilitated by a practice ethos, leadership and special interest in diabetes. The 2nd quantitative study found that practices with a special interest in diabetes achieved a standard of care comparable to the UK in terms of the recording of clinical processes of care and the achievement of clinical targets; 35% of patients reached the HbA1c target of <6.5% compared to 26% in England and Wales. With regard to diabetes policy formulation, the evolving process of action and inaction was best described by the Multiple Streams Theory. Within the EAG, the formulation of recommendations was facilitated by overarching agreement on the “obvious” priorities while the details of proposals were influenced by personal preferences and local capacity. In contrast the national decision-making process was protracted and ambiguous. The lack of impetus from senior management coupled with the lack of power conferred on the EAG impeded progress. Conclusions: The findings highlight the inconsistency of diabetes care in Ireland. The main barriers to optimal diabetes management center on the organization and coordination of care at the systems level with consequences for practice, providers and patients. Quality improvement initiatives need to stimulate a sense of ownership and interest among frontline service providers to address the local sense of inertia to national change. To date quality improvement in diabetes care has been largely dependent the “special interest” of professionals. The challenge for the Irish health system is to embed this activity as part of routine practice, professional responsibility and the underlying health care culture.

The brand-orientated play-community: toxic play in the marketplace

This ethnographic study makes a number of original contributions to the consumer identity projects and the marketplace cultures dimensions of consumer culture theory research. This study introduces the notion of the brand-orientated play-community, a novel consumption community form, which displays, as locus, a desire to play. This contributes to our understanding of the fluid relationship between subcultures of consumption, consumer tribes, and brand community. It was found that the brand-orientated play-community’s prime celebration, conceptualised as the ‘branded carnival’, displays characteristics of the archetypal carnival. The community access carnivalistic life and a world-upside-down ethos via the use and misuse of marketplace resources. The branded carnival is further supported by the community’s enactment of ‘toxic play’, which entails abnormal alcohol consumption, black market illegal resources, edgework activities, hegemonic masculinity and upsetting the public. This play-community is discussed in terms of a hyper-masculine playpen, as the play enacted has a direct relationship with the enactment of strong masculine roles. It was found that male play-ground members enact the extremes of contrasting masculine roles as a means to subvert the calculated and sedate ‘man-of-action-hero’ synthesis. Carnivals are unisex, and hence, women have begun entering the play-ground. Female members have successfully renegotiated their role within the community, from playthings to players – they have achieved player equality, which within the liminoid zone is more powerful than gender equality. However, while toxic play is essential to the maintenance of collective identity within the culture so too is the more serious form of play: the toxic sport of professional beer pong. The author conceptualises beer pong as a ‘toxic sport’, as it displays the contradictory play foundations of agon and corrupt ilinx: this is understood as a milestone step in the emergence of the postmodern sport era, in which spontaneity and the carnivalesque will dominate.

Towards enhanced divine-human-earth relations: a Christian-Buddhist contribution

The central claim of the dissertation is that lesser known and somewhat neglected, yet influential thinkers, within classical religious traditions have something worthwhile to contribute to the kind of ethos we should adopt in the face of the world’s various environmental crises. Moreover an exploration of such perspectives is best done in dialogue, particularly between Eastern and Western thought. I examine this claim primarily through a dialogue between the Christian philosopher John Scottus Eriugena and the Japanese Buddhist philosopher Kūkai (Kōbō Daishi). This dialogue, framed by the triad of divine-human-earth relations, primarily emphasises the oneness of all reality, and it finds expression in Eriugena’s concept of natura or phusis and Kūkai’s central teaching that the phenomenal world is the cosmic Buddha Dainichi. By highlighting this focus, I contribute to the existing academic field of ecology and religion on the subject of holism. However, I go beyond the materialist focus that generally marks such ecological holism within that field, offering instead a more metaphysical approach. This is indicated through my use of the concept of ‘immanental transcendence’ to describe Eriugena’s and Kūkai’s dynamic, numinous and mysterious notion of reality, as well as my exploration of Eriugena’s concept of theophany and Kūkai’s notion of kaji. I further explore how both philosophers highlight the human role in the process of reaching enlightenment—understood as attaining union with the whole. In that regard, I note significant differences in their positions: in particular, I note that Kūkai’s emphasis on bodily practices contrasts with Eriugena’s more conceptual approach. Finally to bolster my claim, I examine some ecologically oriented understandings of contemporary phenomenological approaches found particularly in the work of Jean-Luc Marion and to a lesser extent Merleau-Ponty, arguing that these reflect notions of reality and of the human role similar to those of the medieval philosophers.

The endless search for SA: spiritual ideology in Hindustāni music

This dissertation centres on philosophical attitudes presented by North Indian classical musicians in relation to the concept and experience of rāga improvisation. In Hindustāni music, there is a dynamic tension ideology and pragmatism, devotion and entertainment, fixity and improvisational freedom, and cognition and visceral experience. On one hand, rāga is an embodied methodological template for the creation of music. On the other hand, rāga improvisation is conceptualised as a path to metaphysical experience and as an evocation of an ineffable divine presence. A masterful rendition of rāga is both a re-enactment of a systematic prescribed formula and a spontaneous flow of consciousness. This study presents these apparent dichotomies to highlight ideological concerns, while simultaneously contextualising philosophical idealism in relation to pragmatic realities. A central paradigm is the manner in which pragmatic concerns are elevated in status and given spiritual significance. The dissertation begins with a view into historical and religious context. The discussion continues with a speculative investigation positing co-relations between Hindustāni music and central tenets of Indian philosophy, considering how rāga improvisation may manifest as a philosophy of sound. The study then explores the concept of rāga, a modal and conceptual construct that forms the heart of Indian classical music. The final three sections ground the subject of spiritual ideology within the life experience of Hindustāni musicians: ‘Transmission’ looks at the learning and enculturation process, which encapsulates values intrinsic to the ethos of Hindustāni music culture. ‘Practice’ explores the discipline, science and experience of musical practice, revealing core ideological concerns connecting spirituality to musical experience; and ‘Performance’ examines the live presentation of rāga improvisation, and the relationship between music as ‘entertainment’ and music as ‘devotion’. Both ethnographic and musicological, this research is the culmination of various fieldtrips to India, extensive interviews with Hindustāni musicians, fifteen year’s sitār training, and the study of relevant musicological and philosophical texts.

“Something isn’t right here”: American exceptionalism and the creative nonfiction of the Vietnam War

In this thesis, I argue that few attempts were as effective in correcting the exceptionalist ethos of the United States than the creative nonfiction written by the veterans and journalists of the Vietnam War. Using critical works on creative nonfiction, I identify the characteristics of the genre that allowed Paul John Eakin to call it ‘a special kind of fiction.’ I summarise a brief history of creative nonfiction to demonstrate how it became a distinctly American form despite its Old World origins. I then claim that it was the genre most suited to the kind of ideological transformation that many hoped to instigate in U.S. society in the aftermath of Vietnam. Following this, the study explores how this “new” myth-making process occurred. I use Tim O’Brien’s If I Die in a Combat Zone and Philip Caputo’s A Rumor of War to illustrate how autobiography/memoir was able to demonstrate the detrimental effect that America’s exceptionalist ideology was having on its population. Utilising narrative and autobiographical theory, I contend that these accounts represented a collective voice which spoke for all Americans in the years after Vietnam. Using Neil Sheehan’s A Bright Shining Lie and C.D.B. Bryan’s Friendly Fire, I illustrate how literary journalism highlighted the hubris of the American government. I contend that while poiesis is an integral attribute of creative nonfiction, by the inclusion of extraneous bibliographic material, authors of the genre could also be seen as creating a literary context predisposing the reader towards an empirical interpretation of the events documented within. Finally, I claim that oral histories were in their essence a synthesis of “everyman” experiences very much in keeping with the American zeitgeist of the early Eighties. Focussing solely on Al Santoli’s Everything We Had, I demonstrate how such polyphonic narratives personalised the history of the Vietnam War.

Citizenship education in Irish secondary schools: the influence of curriculum content, school culture and stakeholder perspectives

This research interrogates the status of citizenship education in Irish secondary schools. The following questions are examined: How does school culture impact on citizenship education? What value is accorded to the subjects, Civic, Social and Political Education (CSPE) and Social, Personal and Health Education (SPHE)? To what extent are the subjects of both the cognitive and non-cognitive curricula affirmed? The importance of these factors in supporting the social, ethical, personal, political and emotional development of students is explored. The concept of citizenship is dynamic and constantly evolving in response to societal change. Society is increasingly concerned with issues such as: globalisation; cosmopolitanism; the threat of global risk; environment sustainability; socio-economic inequality; and recognition/misrecognition of new identities and group rights. The pedagogical philosophy of Paulo Freire which seeks to educate for the conscientisation and humanisation of the student is central to this research. Using a mixed methods approach, data on the insights of students, parents, teachers and school Principals was collected. In relation to Irish secondary school education, the study reached three main conclusions. (1) The educational stakeholders rate the subjects of the non-cognitive curriculum poorly. (2) The subjects Civic, Social and Political education (CSPE), and Social, Personal and Health Education (SPHE) command a low status in the secondary school setting. (3) The day-to-day school climate is influenced by an educational philosophy that is instrumentalist in character. Elements of school culture such as: the ethic of care; the informal curriculum; education for life after school; and affirmation of teachers, are not sufficiently prioritised in supporting education for citizenship. The research concludes that the approach to education for citizenship needs to be more robust within the overall curriculum, and culture and ethos of the Irish education system.

Learning from minority: Exploring Irish Protestant experience

This paper, based on a narrative research inquiry, presents and explores a number of stories relating to the experience and identity of members of the small Irish Protestant minority. Drawing on these stories it uses Foucault’s conceptualisation of power and discourse to consider community, social withdrawal, and two different but linked expressions of silence as acts of resistance. These were simultaneously utilised to preserve a culture and ethos diametrically opposed to the religious and political hegemony of the Irish Catholic state and to combat the threat of extinction. The article concludes that an exploration of Ireland’s traditional religious minority not only raises awareness concerning a specific group’s experience but extends an understanding of the issues with which minorities (in more general terms) may have to cope in order to survive.

Literature and the shaman: Jung, trauma stories and new origin stories in The Lion, the witch and the wardrobe by C.S. Lewis

The paper first considers the role of Jungian ideas in relation to academic disciplines and to literary studies in particular. Jung is a significant resource in negotiating developments in literary theory because of his characteristic treatment of the ‘other’. The paper then looks at The Lion, the Witch and the Wardrobe (1950) by C.S. Lewis whose own construction of archetypes is very close to Jung’s. By drawing upon new post-Jungian work from Jerome Bernstein’s Living in the Borderland (2005), the novel is revealed to be intimately concerned with narratives of trauma and of origin. Indeed, a Jungian and post-Jungian approach is able to situate the text both within nature and in the historical traumas of war as well as the personal traumas of subjectivity. Where Bernstein connects his work to the postcolonial ethos of the modern Navajo shaman, this new weaving of literary and cultural theory points to the residue of shamanism within the arts of the West. [From the Publisher]

Bridging the gap with teamwork: collaborative leadership for communities of practice in the learning and skills sector

Collaborative approaches in leadership and management are increasingly acknowledged to play a key role in successful institutions in the learning and skills sector (LSS) (Ofsted, 2004). Such approaches may be important in bridging the potential 'distance' (psychological, cultural, interactional and geographical) (Collinson, 2005) that may exist between 'leaders' and 'followers', fostering more democratic communal solidarity. This paper reports on a 2006-07 research project funded by the Centre for Excellence in Leadership (CEL) that aimed to collect and analyse data on 'collaborative leadership' (CL) in the learning and skills sector. The project investigated collaborative leadership and its potential for benefiting staff through trust and knowledge-sharing in communities of practice (CoPs). The project forms part of longer-term educational research investigating leadership in a collaborative inquiry process (Jameson et al., 2006). The research examined the potential for CL to benefit institutions, analysing respondents' understanding of and resistance to collaborative practices. Quantitative and qualitative data from senior managers and lecturers was analysed using electronic data in SPSS and Tropes Zoom. The project aimed to recommend systems and practices for more inclusive, diverse leadership (Lumby et al., 2005). Collaborative leadership has increasingly gained international prominence as emphasis shifted towards team leadership beyond zero-sum 'leadership'/ 'followership' polarities into more mature conceptions of shared leadership spaces, within which synergistic leadership spaces can be mediated. The relevance of collaboration within the LSS has been highlighted following a spate of recent government-driven policy developments in FE. The promotion of CL addresses concerns about the apparent 'remoteness' of some senior managers, and the 'neo-management' control of professionals which can increase 'distance' between leaders and 'followers' and may de-professionalise staff in an already disempowered sector. Positive benefit from 'collaborative advantage' tends to be assumed in idealistic interpretations of CL, but potential 'collaborative inertia' may be problematic in a sector characterised by rapid top-down policy changes and continuous external audit and surveillance. Constant pressure for achievement against goals leaves little time for democratic group negotiations, despite the desires of leaders to create a more collaborative ethos. Yet prior models of intentional communities of practice potentially offer promise for CL practice to improve group performance despite multiple constraints. The CAMEL CoP model (JISC infoNet, 2006) was linked to the project, providing one practical way of implementing CL within situated professional networks.The project found that a good understanding of CL was demonstrated by most respondents, who thought it could enable staff to share power and work in partnership to build trust and conjoin skills, abilities and experience to achieve common goals for the good of the sector. However, although most respondents expressed agreement with the concept and ideals of CL, many thought this was currently an idealistically democratic, unachievable pipe dream in the LSS. Many respondents expressed concerns with the 'audit culture' and authoritarian management structures in FE. While there was a strong desire to see greater levels of implementation of CL, and 'collaborative advantage' from the 'knowledge sharing benefit potential' of team leadership, respondents also strongly advised against the pitfalls of 'collaborative inertia'. A 'distance' between senior leadership views and those of staff lower down the hierarchy regarding aspects of leadership performance in the sector was reported. Finally, the project found that more research is needed to investigate CL and develop innovative methods of practical implementation within autonomous communities of professional practice.