Professional Documents
Culture Documents
WILMA FRASER
Seeking Wisdom in Adult Teaching and Learning
Wilma Fraser
Seeking Wisdom in
Adult Teaching and
Learning
An Autoethnographic Inquiry
Wilma Fraser
Canterbury Christ Church University
Canterbury, UK
Cover illustration: ‘Who Can Wait Quietly While The Mud Settles?’ by Catherine Robinson,
Etching, Detail (Quote from Lao Tsu) www.catherinerobinsonprintmaker.co.uk
It was one of those cold, dark Saturday mornings in late autumn, when the
sun struggled blearily through the grey canopy of low-lying cloud to offer
some light, but little heat, to the day’s unfolding. Our university depart-
ment was holding a conference on the future of lifelong learning, and I
was sharing the journey into work with a colleague. We were both to
attend the morning session and then drive to another forum concerning
adult education’s fragile future, this time organised by a national educa-
tion charity for which I used to work. The day was, therefore, already
tinged with misgiving, and my colleague and I swapped, after our fashion,
the kind of desultory comment which reflected our levels of quiet con-
cern. On arrival, we were soon thoroughly taken up with the last-minute
tasks that any conference demands, and it was only a few minutes before
the keynote session was due to begin that I noticed that a line had been
drawn across the notice for my workshop, and the word FULL embla-
zoned underneath. It was then that participants began to approach and
ask if I would let them in: ‘It’s a big room, no-one would notice.’ I glanced
at my colleagues’ lists; most had a few names attached, but one was com-
pletely blank and I had a moment’s wave of sympathy for the rejection this
seemed to announce. But this was not a popularity contest. It was my title,
‘Wisdom and Adult Learning’, that had attracted the crowd.1
The energy in the room was palpable. The air of expectation and willing
participation surprised me, and there was such appetite for a language that
we rarely spoke; ‘skills’ yes, but ‘wisdom’? I showed a picture of
Michelangelo’s Creation of Adam in the Sistine Chapel in Rome. I began
with the iconic framing of Adam’s and God’s hands in that almost but not
vii
viii PREFACE
A lot of the issues were the management mantras; ‘value for money,’ ‘effi-
ciencies,’ ‘economies,’ ‘more for the same’ and ‘the same for less’ and it
appeared to me that we were actually beginning to lose focus from what we
were here to do; and we very much got into instrumentalist sort of policies,
x PREFACE
and works, and targets and performance which skewed a lot of the real pur-
pose of policing. But the thing that surprised me is that some of the things
that I railed against in the police force, I still rail against today [in Education]
because the aims and objectives, the intended learning outcomes, the lesson
planning is so defined they’ve actually lost the plot of what they’re here to
do. (Fraser and Hyland-Russell 2011, p. 32)
Sean’s words resonate with those of Abbs (1979, pp. 11–12), who
argued so cogently almost 40 years ago that:
It is a language far removed from the vibrant and vital potential I see in
Michelangelo’s depiction of the female figure in God’s embrace. But to
what extent might she serve as restorative metaphor for a revitalised fram-
ing of certain teaching and learning policies and practices? Sean and I, and
others of our colleagues who responded to my workshop, would seem to
be in accord in distinguishing between our current parcelling of the learn-
ing process into easily digestible components ‘and the opening of the
mind and soul to the potential for greater knowing that cannot always be
predicted’. And, as Tara Hyland-Russell and I also went on to argue, if:
What are the major issues for publics and the key troubles of private indi-
viduals in our time? To formulate issues and troubles, we must ask what
values are cherished yet threatened, and what values are cherished and sup-
ported, by the characterizing trends of our period.
Notes
1. This episode first found expression in ‘Searching for Sophia: Adult Educators
and Adult Learners as Wisdom Seekers’, which was co-written by Tara
Hyland-Russell and me, and included in Tisdell and Swartz, 2011.
Quotations from that chapter are duly acknowledged.
2. In Fraser and Hyland-Russell, 2011, p. 26.
3. For an evocative portrayal of how historian and WEA tutor, E.P. Thompson,
interpreted the WEA’s mission, see Luke Fowler’s 2012 film, ‘The Poor
Stockinger, the Luddite Cropper and the Deluded Followers of Joanna
Southcott’ (lux.org.uk).
4. ‘Sean’ is one of many who have contributed so much to this volume. All
names introduced with quotation marks are pseudonyms.
Acknowledgements
xiii
xiv ACKNOWLEDGEMENTS
1 Introduction 1
A Darkening Present? 1
An Autoethnographic Inquiry 7
Metaphor as Key 11
The Structure of the Book 16
Chapter 2: From Adult Education to Learning and Skills 17
Chapter 3: Searching for Sophia: Wisdom as Paradox 18
Chapter 4: Epiphanies, Ontologies and Epistemologies 18
Chapter 5: In Search of the ‘Genea-Mythic’ 19
Chapter 6: From Mythos to Logos 19
Chapter 7: The Stories That We Tell and Those That Tell Us 19
Chapter 8: Towards a Wise Curriculum 20
Chapter 9: Conclusion 20
xv
xvi Contents
9 Conclusion185
References193
Index211
Notes on the Artist Contributors
Sue Cooper Having concluded that ageing entitles you to do what you
like, Sue has embarked upon a third career as a community artist (after
careers in business and in management training). She is determined to add
some fun and colour to the ageing process. So far this has led her to create
a troupe of elderly acrobats who escape from their care homes at night to
join the circus (‘Cirque du Sunset’). She is currently re-imagining a
Zimmer frame, painted with wild colours and complete with fancy shoes,
called ‘Old lives matter.’ Sue lives in London and Florida, depending on
the weather forecast.
David Cross David studied Fine Art at St Alban’s College of Art and the
West of England College of Art between 1968 and 1971, successfully
avoiding a career in favour of a life of serial enthusiasms. These include
printer, furniture maker, graphic designer, illustrator, exhibition designer,
shop owner, builder and decorator and finally exhibition officer for
Canterbury Museums. A founder member of the steering group for Herne
Bay’s Duchamp Festival 2013, David curated all the exhibitions during
the award-winning three-week event. Over the years, he has appeared in
various group shows both in Kent and in Cornwall (UK). He has work in
a number of private collections.
Ann Harrison-Brooks Ann writes poems to give her authentic self a
voice. For her, starting a poem is like opening a door to see what inhabits
the space beyond, what it sounds like and how it might speak for her. She
has been reconnecting to Sophia for some time now as she continues to
search for wisdom, serenity, solace and grace. She lives in a quiet b
ackwater
xix
xx Notes on the Artist Contributors
in Kent, UK, where she spends her time being, thinking, and prayerfully
giving thanks for the joy of each new day.
Pavlina Morgan Pavlina has made a half-decent attempt at being an eter-
nal student, having studied for a degree in theology in Prague, a Master’s
in psychology of religion in London and now, again in London—after
four one-year foundation courses in various kinds of psychotherapy—has
begun clinical training in psychoanalytical psychotherapy. She gets all the
practice she needs at home with her husband and lop-eared rabbit
(Sigmund of course; the rabbit, that is), and when she’s not poring over
Freud, Jung or Klein (or Christianity or Zen), or translating theology and
philosophy (Czech- English), she writes. Poetry mostly. But also her
dreams. And thoughts. She doesn’t blog.
Catherine Robinson Catherine’s art practice emerged out of a lifetime’s
journey of zigzag paths—from English degree to teaching yoga and Tʼai
Chi, horticulture, motherhood, remedial massage, craniosacral therapy,
and carer, to a Fine Art degree at Canterbury Christ Church University,
where she specialised in printmaking.
Working from her studio at home, she explores a wide range of print-
making techniques including etching, drypoint, monoprint, woodcut and
linocut. Her work has been exhibited in galleries in London and Kent, and
she has prints in private collections around the world. Her work reflects
the many facets of her journey, and her search for a mellow place of equi-
librium in this crazy world.
List of Figures
xxi
CHAPTER 1
Introduction
A Darkening Present?
On 24 June 2016, at about 3.40 in the morning, there could no longer be
any doubt. Britain had voted to leave the European Union. Or, at least,
that was true of England and Wales. It was not the case in Scotland or
Northern Ireland. A friend and I wept. We were not alone. Of the ‘48 per
centers’ who had voted to retain our relationship with the rest of the
Union, we were but two who fell prey that early morning to feelings of
disgust, fear and betrayal. ‘How could they have been so stupid?’ ‘How
can we stay in this bloody country with these xenophobic idiots?’ Our
region had voted to leave in significant numbers. The thought of staying
in the neighbourhood that weekend was intolerable. ‘Let’s take a couple
of days away, let’s just book into a hotel in H—, and have a change of
scene.’
But first there were the hugs and embraces with others, and the phone
calls. ‘Can you believe it?’ ‘I know, I know; what now?’ ‘There’s a petition
for another referendum,’ ‘Yes, but if we’d won, we’d be saying “accept
it,”’ ‘Ok, but it’s different, we were all lied to,’ ‘Yeah, and we saw through
it.’ H—proved both diversion and source of deepening rage. At a music
festival on the Saturday afternoon, the drummer suddenly stopped playing
and announced to the crowd that he was Muslim. The crowd cheered.
Afterwards, I went and thanked him. But for what? For stating who he
was? For feeling that he had to state who he was? He looked at me.
‘Coming to the gig today, someone told me to get off home. … I’ve lived
here for years.’
At breakfast the next morning, we overheard a conversation between a
man in his 30s and two of the hotel staff: one a local man in his late teens,
the other a young woman from Poland. ‘I am so, so sorry,’ said the man,
looking over in our direction. ‘It’s the older ones who have wrecked your
lives, I can’t tell you how much they sicken me.’ He walked past us on his
way out. I called the local teenager over to our table. ‘I don’t know who
that man is, but I’d like to speak to him. We might be “old”, but we are
as disgusted as he is.’ ‘Oh, don’t worry, he’s just very upset.’ ‘We’re all
upset! We’re all quite desperate, we’re all sorry!’
There was comedy as well. Whilst waiting in the hotel foyer to settle the
bill, we were suddenly in the middle of a film set. A German news crew
had arrived to interview ‘key’ townspeople after the vote. A very large man
was sitting on the balcony and patting a bulldog. He was the focus of the
crew’s attention. ‘Why him?’, I asked, ‘Who is he?’ ‘He’s the Chair of our
local UKIP1 group.’ ‘Complete with bulldog?’ ‘Ah, yes,’ the hotel man-
ager laughed, ‘But it’s a French bulldog!’
Tragedy tinged with farce? Well, that depends on your point of view.2
The preceding account of my reactions to the result of the UK referendum
of 23 June 2016 includes the anger, the sadness and the sense of deep
despair that I felt during that first ‘post-Brexit’ weekend. It also includes
examples of my feelings of superiority over the ‘bloody idiots’ who believed
the ‘lies’. It includes the comfort to be derived from knowing that most of
the people close to me felt the same way and that I could merge my voice
within the louder clamour of righteous rage and indignation. It includes
my fury at being mistakenly targeted as ‘one of them’. It includes mention
of the fact that I was able to go away for the weekend, that I had sufficient
economic and social capital to seek alternative shores and different hori-
zons. In other words, the preceding paragraphs offer illustration of a type
of ‘Remain’ voter: University-educated, professional ‘middle class’. My
age, over 60, broke one particular pattern: the ‘Leavers’ tended to be
older. But for the rest, I conformed to type. What is not included in this
account is much reflection, or much wisdom.
Social and cultural psychologist, Jonathan Haidt, argues in The
Righteous Mind. Why Good People Are Divided by Politics and Religion
(2012) that David Hume was right in positing an emotional basis to our
reasoning processes and moral conclusions, and he contrasts Hume’s
propositions with those adhering to the rationalist delusion, among whom
A DARKENING PRESENT? 3
The social intuitionist model offers an explanation of why moral and politi-
cal arguments are so frustrating: because moral reasons are the tail wagged by
the intuitive dog. A dog’s tail wags to communicate. You can’t make a dog
happy by forcibly wagging its tail. And you can’t change people’s minds by
utterly refuting their arguments. […] [I]f you want to change people’s
minds, you’ve got to talk to their elephants. You’ve got to use links 3 and 4
of the social intuitionist model to elicit new intuitions, not new rationales.
(Haidt 2012, p. 57, original emphasis)
fact remains that the year 2016 has been variously described as ‘mad, bad,
and exceedingly dangerous’.3 Be it the continuing depredations of the so-
called armies of ‘Islamic State’, the refugee crisis stemming from failed
policies in the Middle East, the European/US mayhem described earlier
or the increasing threats to our fellow species on the planet and the envi-
ronment in general, few would suggest that wisdom has played a very
significant role in our sociopolitical and, I would argue, educational phi-
losophies, policies and practices. I am aware of Steven Pinker’s (2012) The
Better Angels of Our Nature: A History of Violence and Humanity, in which
he argues that, contrary to the horrific scenes we see across the daily
media, we are actually becoming better people as the advantages of moder-
nity take hold. But I do not share his optimism because of the fragility
which attends so many of the political decisions which are taken. By this,
I mean that Pinker’s vision relies upon a historical trajectory, within which
he can take the ‘long view’. My fears concern the particular madness of
2016, which might be illustrated by British Tory MP Michael Gove’s dec-
laration that ‘people in this country have had enough of experts.’ In his
rejoinder, Professor Brian Cox told The Guardian newspaper: ‘It’s entirely
wrong, and it’s the road back to the cave. The way we got out […] and
into modern civilisation is through the process of understanding and
thinking.’4
Haidt’s analysis might suggest that Cox is falling foul of the rational
delusion noted earlier. But that is not the point. The year 2016 would
appear to be one in which the elephant has not simply followed benignly
intuitive, and genetically wise, footsteps, but has run amok and trampled
all before it. Of course, I am not suggesting that 2016 represents some
kind of apogee of historical bedlam. That is patently absurd. But as I sift
through the thousands of words written this winter to explain, under-
stand, ameliorate or abjure this year’s events, I am very mindful of the
ways in which the thrust of our neo-liberal discourses have shaped and/or
reflected particular mindsets and tribal allegiances. And my argument in
this book is that our adult teaching and learning policies and practices
have done little to facilitate a better relationship between elephant and
rider. My suggestion is that we might foster a kind of wise curriculum
which encourages Haidt’s two ‘rarely used links’ of reasoned judgement
and private reflection (2012, p. 55) in ways which open up spaces for much
more imaginative, even intuitive, modes of promoting and providing adult
education.
AN AUTOETHNOGRAPHIC INQUIRY 7
An Autoethnographic Inquiry
The gestation of this book has been discussed in general terms in preced-
ing pages, but its title, ‘Seeking Wisdom in Adult Teaching and Learning’,
might suggest that I shall be offering a comprehensive overview of all
forms of formal and informal adult learning. This is not the case, and I
need to be clear from the outset about the terrains that I shall be explor-
ing. I have spent the last 13 years within higher education, teaching and
working with mature students across a range of disciplines including tutor
training, undergraduate teaching, directing two Master’s programmes and
engaging in doctoral supervision. I was also the designer of, and then
Faculty Director for, our Community Arts and Education (CAE) suite of
non-accredited courses, which were to be studied ‘for their own sake’. For
over 20 years before that, I was employed by the Workers’ Educational
Association (WEA), an educational charity which is part of an adult educa-
tion movement with a history of over a century and a half. The generality
of the book’s title, therefore, is meant to reflect my concern for the spaces
in which adult teaching and learning have been limited, how these might
be reclaimed within both formal and informal educational settings and
how they might offer meaning, guidance and purpose in dealing with the
kinds of questions and dilemmas that I have posed thus far, rather than
concentrate upon recent debates about adult learning theory.
This book is offered as part of that conversation. It is also intended as
illustration of how flexible we can be in terms of our methodological
choices and articulations. Its purpose, therefore, is twofold. The first is to
engage with others, across a range of disciplines, who are also seeking
8 1 INTRODUCTION
I am suggesting that my search for Sophia must entail the pursuit and
inclusion of multi- and interdisciplinary perspectives if we are to do justice
10 1 INTRODUCTION
For these reasons, all of which will be explored in succeeding pages, the
writing and thence reading of what follows might pose some particular
challenges. As I begin my search, I know neither the shape nor the full
content of what might transpire, nor what my quest might reveal. My
search for Sophia is both construction and mediation; my intention is that
it is offered with integrity, however difficult that aim might prove in its
articulation. As Cole et al. (1996, p. 19) point out, ‘[t]he relationship a
person has to Sophia is virtually the same as their own relationship to the
process of understanding.’ And that is the key to this project. I seek some
kind of understanding of how the meaning and pursuit of wisdom might
be fostered in certain professional and pedagogical spaces, and in my own
relation to both, but my ‘quarry’ is elusive and perhaps the best that I
might hope for is an occasional glimpse of Sophia between my pages.
The tone of the book is deliberately open-ended. Counter to the expec-
tations generated by many academic texts, I am not striving for either
certainty or a particular kind of authority in what I write. This is not to say
that what follows has not been thoroughly searched and researched, but
that I am deliberately eschewing a tone of voice which often accompanies
academic presentation. Too many texts fall foul of either the imperative to
METAPHOR AS KEY 11
Metaphor as Key
Given the metaphorical weight that I am asking Sophia to carry, it might,
at this point, be helpful to link my interest in the role of metaphor with my
methodological approach. In the Preface, I asked, ‘to what extent might
she serve as restorative metaphor for a re-vitalised framing of certain teach-
ing and learning policies and practices?’ Any potential answer has to
include some analysis of the role of metaphor and its power to shape and
frame our lifeworlds and the narratives we elect to live and explain them.
As Hyland-Russell and I argue elsewhere, ‘because of its deceptively
simple nature […] we often disregard the ways that our language use
shapes our theories, ways of becoming as people and teachers, and our
teaching practices’ (Fraser and Hyland-Russell 2011, p. 29). And we note
Hill and Johnston’s assertion that ‘[r]eflecting on the effects of the lan-
guage choices we make as adult educators is perhaps a deceptively simple
yet the most transformative action to undertake’ (2003, p. 21; emphasis
added).9 If we are to find ways by which our pedagogic practices might be
changed and challenged and opened to the light, we must pay heed to the
languages that prescribe and, in some cases, proscribe our behaviours. As
Richardson points out, ‘[w]e become the metaphors we use. We construct
worlds in our metaphoric image’ (1997, p. 185), and this represents a key
challenge for the adult educator. How might we ‘engage our students in
vibrant metaphors of learning that provide multiple options and growth,
for both educator and learner, and that animate perceptions of learning as
active and agential’ (Fraser and Hyland-Russell 2011, p. 29)?
12 1 INTRODUCTION
Where the left hemisphere’s relationship with the world is one of reaching
out to grasp, and therefore to use, it, the right hemisphere’s appears to be
one of reaching out – just that. Without purpose. In fact one of the main
differences between the ways of being of the two hemispheres is that the left
hemisphere always has ‘an end in view’, a purpose or use, and is more the
instrument of our conscious will than the right hemisphere. (2009, p. 127)
approach to truth, building the edifice of knowledge from the parts, brick
by brick. (2009, p. 137)
If such a state was ever achieved a thinking beyond existing realities would
be all but impossible because the major means of thought, language, objects,
would not allow, or rather support, such a movement. Each time the mind
tried to escape, the corrupted symbolism would draw it back into its win-
dowless cage […] Education is now almost everywhere defined in terms of
functions, markets, services, needs. Indeed, so much so that it is becoming
an imaginative effort to think, feel and act in other terms.
This is not to suggest that we must remain trapped within the solipsistic
mind frame within which the left hemisphere repeats its articulations;
rather we must find ways to challenge the prevailing orthodoxies and sub-
vert their discursive power. At one level, this might seem both rather obvi-
ous and, perhaps, arch reminder of our raison d’être as educators. But the
nature of the challenge before us cannot be underestimated, as an explora-
tion of some current pedagogic messages will reveal:
Thus, our question as to the nature of philosophy calls not for an answer in
the sense of a textbook definition or formulation, be it Platonic, Cartesian or
Lockeian, but for an Ent-sprechung, a response, a vital echo, a ‘re-sponsion’
in the liturgical sense of participatory engagement […] For Descartes, truth
is determined and validated by certainty. Certainty, in turn, is located in the
METAPHOR AS KEY 15
ego […] For Heidegger, on the contrary, the human person and self-con-
sciousness are not the centre, the assessors of existence. Man is only a privi-
leged listener and respondent to existence. The vital relation to otherness is
not, as for Cartesian and positivist rationalism, one of ‘grasping’ and prag-
matic use. It is a relation of audition. We are trying ‘to listen to the voice of
Being’. It is, or ought to be, a relation of extreme responsibility, custodian-
ship, answerability to and for. (Steiner, in McGilchrist 2009, p. 152)
Wisdom may come through experience, but it does not come through an
accumulation of experience […] I think what I am referring to is the process
of unlearning: the attempt to access our inner knowings; the coming face to
face, again and again, with our ignorance; with our not-knowing. The high-
est point of knowing is not knowing. Herein lies the paradox of learning
from experience. (In Fraser 1995b, p. 60)
Sophia offers a metaphorical vehicle for my quest, but she also seems, at
this stage, to represent a profound sense of loss which I feel lies at the
16 1 INTRODUCTION
heart of this project. There are many reasons for this, and some of them
will be explored in later chapters. I suppose that one of the key questions
I am pursuing is the extent to which such loss is personal, and my argu-
ments necessarily limited by the shape and colour of the lens through
which I view my lifeworld. If my rather jaundiced view of certain peda-
gogic practices stems largely from my own predispositions, then I have to
guard against the kind of polarised extremism which finds expression in a
kind of prelapsarian longing and crude darkening of the present. On the
other hand, if such a sense of loss were to find echo and resonance in the
hearts and minds of colleagues and others, then the value of my quest
might, in the end, have greater and deeper resonance as my strivings for,
and commitment to, a kind of ‘heartfelt’ authenticity meet their mark
(Pelias 2004). Either way, I find a certain irony in Michelangelo’s placing
of the female figure in the Creation of Adam:
If we concur with those who suggest that she is the personification of wis-
dom, her framing within this section of the painting has always been over-
shadowed by the iconic image of God’s hand linking with Adam’s. Perhaps
it is time that Sophia came out of the shadow of God’s embrace and claimed
her place at the heart of the educative process. (Fraser and Hyland-Russell
2011, p. 30)
Chapter 9: Conclusion
In keeping with the whole tone and tenor of the book, this conclusion
offers no ‘summing up’ of the search that I have undertaken. I offer reflec-
tions on the questions and challenges that I have posed, and I wonder to
what extent we might invite Sophia into our classrooms even if we cannot
hope to presume to ‘teach’ her. I am reminded of the poet Keats’ urging
for the ability to live in ‘negative capability, that is when a man [sic] is
capable of being in uncertainties, mysteries, doubts, without any irritable
reaching after fact and reason’ (from a letter to his brothers, 21 December
1817).11 Paradoxically, we are more likely to encounter the wisdom of
Sophia if we are willing to abandon such ‘irritable reaching’ and embrace,
rather, a stance of curiosity and openness, if we can also foster an attitude
of attentiveness and encouragement towards the potential for ‘unknow-
ing’ as both antidote and opportunity for change.
Such deeper meaning, we argue, requires thought that is both complex and
integrated – thought that cannot be packaged as items of skill-sets but that
is imaginative and metarational. But how might we encourage such a shift in
attention, which could assist in the recovery of wisdom and in the spaces
where Sophia might be nurtured, nourished and encouraged? (Fraser and
Hyland-Russell 2011, p. 28)
Notes
1. UKIP stands for United Kingdom Independence Party. Its then leader,
Nigel Farage, had been one of the key Leave campaigners.
2. I do not wish to disparage those who voted Leave; I am aware of the many
good arguments for having done so. The choice is a personal one, and no
less painful for that.
3. See, for example, Charles M. Blow’s ‘The Madness of America’, 6 June
2016, in The New York Times (nytimes.com); Stephen M. Walt’s ‘The
Madness of Crowds’, 15 July 2016, in Foreign Policy Magazine (foreign-
policy.com); Brett Redmayne-Titley’s ‘A Return to the Madness of
M.A.D., 27 July 2016, in Activist Post (activistpost.com); and the series on
‘The Madness of Humanity’, July 2016, in cosmos & culture (npr.org).
4. ‘It’s the road back to the cave’, 2 July 2016, huffingtonpost.co.uk
5. Some of the research was used for my doctorate.
6. See, for example, the work of Jane Speedy (2008).
7. See also Fraser and Hyland-Russell (2011), p. 30.
8. For an interesting discussion about this concerning literary criticism, see
Eagleton (2017).
9. See Fraser and Hyland-Russell (2011), for further discussion of this point.
10. Certain writers use ‘modernism’ and ‘modernity’ interchangeably. The dis-
tinction will be discussed in later chapters.
11. In Fraser and Hyland-Russell (2011), p. 33.
CHAPTER 2
Introduction
The title of this chapter requires closer examination, both because of the
assumptions underlying it and because of the kinds of narrative that I am
attributing to those assumptions. On the one hand, I am suggesting a
discrete field of policy and practice known as ‘adult education’; on the
other, I am clearly demarcating this field, perhaps even polarising it, from
what I term ‘learning and skills’. My particular concern lies with what I
regard as a significant loss attending the shift away from adult education,
but I acknowledge that that concern is itself a product of my own ethno-
graphic experiences within both domains, as well as a corollary of my polit-
ical allegiances, and my belief in, and espousal of, adult education as a
means of empowering individuals towards a broader commitment to social
justice. My argument in this chapter is that ‘the impact of socio-economic
shifts throughout the eighties, nineties and noughties resulted in a narrow-
ing of the discursive possibilities, and thence the real opportunities, within
which to articulate educational provision’ (Fraser 2015, p. 30). Elsewhere,
and with Tara Hyland-Russell, I have noted that ‘[c]ommitments to fos-
tering “knowledge for life not livelihood” foundered on the Scylla and
Charybdis of instrumentality and economic efficiency’ (Fraser and Hyland-
Russell 2011; Fraser 2015, p. 30). I am aware of a tendency towards
‘golden age thinking’. Rose (2001/2) and Roberts (Ed. 2003) provide
cogent reminders of the tensions inherent throughout the history of adult
education in terms of its ‘true’ potential for change and liberation, and this
is a key point to which I shall return in succeeding pages.
But I shall begin by outlining the ethnographic fields of which I have
been a part for almost 35 years, and include discussion of earlier writings
about aspects of educational ‘delivery’ which are germane to my argu-
ments. I shall then return to interrogation of this chapter’s title, and the
narrative assumptions which it includes. This, in turn, leads to broader
discussion about, and thence appeal for, the potential for adult education
to be reinvigorated as a means by which questions of authentic or genuine
democracy might be engaged. The chapter concludes with return to the
main theme of the book, which is the deeper quest for wisdom, by way of
introducing Chap. 3.
An Autoethnographic Frame
My working life within the terrains of adult education and/or the lifelong
learning sector was significantly formed in the more than two decades
spent with the Workers’ Educational Association (WEA). This is a charity,
AN AUTOETHNOGRAPHIC FRAME 25
established in 1903/5, with the original aim of fostering the kinds of criti-
cal intelligence necessary to ensure the maintenance of a healthy public
democracy. The intention was to offer adult education to those for whom
advanced schooling and university were beyond their social and capital
means. My roles in the organisation included providing liberal education
courses, and thus the pursuit of knowledge for its own sake, within my local
region; designing, delivering and evaluating appropriate training for multi-
agency tutors and WEA volunteers; and working in partnership with statu-
tory bodies to generate external funding streams to support community
learning. This area of my work included a Women and Health project,
which we ran nationally and which was cited as an example of best practice
by the National Institute for Adult Continuing Education(NIACE) in
2001.1 I was also responsible for organising local, regional and national
conferences to disseminate best practice in widening participation and
partnership working; representing the WEA on a European/Transnational
Programme to combat social exclusion in rural areas; organising, chairing
and/or convening local and regional steering groups involving senior col-
leagues from higher education, further education, the voluntary sector,
local and district councils, social services and health at regional and
national levels – in relation to urban and rural regeneration initiatives. In
the last few years of my time at the WEA, I was given the task of developing
women’s education in our South Eastern district; representing our region
on the national Women’s Education Committee (WEC); teaching a vari-
ety of courses in literature and women’s studies, and in a variety of settings
including prison and higher education.
In 1992, I was seconded to Goldsmiths College at the University of
London to undertake research into ‘Learner Managed Learning in an
Institution of Higher Education’ and my report was published in 1993. In
1992, I collaborated with Linden West, then at the University of Kent, on
a pilot study based at their School of Continuing Education (extramural
department) which concerned ‘The Assessment of Prior Experiential
Learning in Universities’ Admissions Procedures’; our report was pub-
lished in the same year. In 1995, my book Learning from Experience.
Empowerment or Incorporation? was published by NIACE and concerned
the results of a project I had undertaken on the potential for ‘making
experience count’ across a number of locales including higher, adult and
community education. In the book, I explored the impact of what I have
later termed the ‘tyranny of the learning outcome’ (Fraser 2009, 2011).
In the earlier text, I outlined some of the impact that Bloom’s (1956)
taxonomy had had on formulating ways of measuring educational attain-
26 2 FROM ADULT EDUCATION TO LEARNING AND SKILLS
opening out of the mind that transcends detail and skill and whose move-
ment cannot be predicted’ (Abbs 1994, p. 15). My fear is that such
emphasis on technical upskilling has stripped educational delivery of much
of its meaning, mystery and magic (Fraser and Hyland-Russell 2011).
This, then, is the ethnographic field, or fields, of which I have been a
part for over three decades. Looking back on the preceding paragraphs,
thinking again about the various developments I have either initiated or
played a role within, and reflecting on the research and writing I have
done as a practitioner, I am struck by two clear thoughts and feelings: my
regret at the loss or change of so much of the landscape I have described;
and the similarity in my written responses over the years, whether under-
taken alone or with others. In other words, what strikes me so forcibly at
this point is the extent to which I have always placed myself at the margins,
and with a fighting disposition of greater or lesser ferocity.
Yet I must remain mindful of the distinction between the ‘I’ who types
these words and the ‘thou’ of my ethnographic field(s). In other words, I
need to acknowledge the obligation of the autoethnographer to be able to
distinguish between her own narcissistic concerns and the so-called reali-
ties of the field under study. This is not to suggest that I am striving for
some kind of objective assessment; that is patently at odds with the whole
thrust of my narrative which has argued the impossibility of such a mea-
sure from the outset. But it is important to be aware of the nature of my
own projections lest the whole argument falls into a kind of solipsistic
mire, thus fuelling the prejudices of those who view autoethnography as
both spurious and self-indulgent. I shall now turn to a broader discussion
of the terrains under review, and explore some of the consequences attend-
ing their discursive shifts in recent decades.
FOOTNOTES:
[17] Miss Mitford was wrong in this; Moore went to a cottage near
Ashbourne, in Derbyshire.
CHAPTER XII
Miss Mitford’s great and growing affection for the simple delights of
the country is amply proved in some of the letters which she wrote to
Sir William Elford during the years 1812-1815, and in the publication
of her poems on Watlington Hill and Weston Grove. Of these two
works Watlington Hill is, on the whole, in praise of coursing, although
it also contains some fine descriptions of scenery which all who
know the locality will recognize and appreciate. The piece was
originally published as a separate poem and dedicated to “James
Webb, Esq., and William Hayward, Esq.,” two coursing friends of her
father’s, the last-named being the owner of the Watlington Farm
which Dr. Mitford made his headquarters whenever a coursing
meeting was in progress in the district. In this form it was published
by A. J. Valpy, but later on was embodied in a volume entitled
Dramatic Scenes, and published in 1827, by George B. Whittaker.
Weston Grove is a description of the place of that name, near
Southampton Water, then the seat of William Chamberlayne, Esq.,
M.P.—another friend of the Mitfords—to whom the poem was
inscribed. Neither of these works had a great sale.
In addition to these Miss Mitford made, in 1813, an attempt to
produce a play entitled The King of Poland, concerning which she
wrote to her father that “it will be in five acts instead of three, and
runs much more risk of being too long than too short. My favourite
character is a little saucy page ... and who is, I think, almost a new
character on the English stage. We have, it is true, pages in
abundance, but then they commonly turn out to be love-lorn damsels
in disguise. Now mine is a bona-fide boy during the whole play.”
Late in the year 1815 we find her telling Sir William Elford that she
has “been teased by booksellers and managers, and infinitely more
by papa, for a novel and a play; but, alas! I have been obliged to
refuse because I can only write in rhyme. My prose—when I take
pains, is stiffer than Kemble’s acting, or an old maid’s person, or
Pope’s letters, or a maypole—when I do not, it is the indescribable
farrago which has at this moment the honour of saluting your eyes.
This is really very provoking, because I once—ages ago—wrote four
or five chapters of a novel, which were tolerably lively and
entertaining, and would have passed very well in the herd, had they
not been so dreadfully deficient in polish and elegance. Now it so
happens that of all other qualities this unattainable one of elegance
is that which I most admire and would rather possess than any other
in the whole catalogue of literary merits. I would give a whole pound
of fancy (and fancy weighs light), for one ounce of polish (and polish
weighs heavy). To be tall, pale, thin, to have dark eyes and write
gracefully in prose, is my ambition; and when I am tall, and pale, and
thin, and have dark eyes, then, and not till then, will my prose be
graceful.”
In this outline of qualifications for the writing of graceful prose Miss
Mitford did herself scant justice, as time has proved; for while her
verse is forgotten, it is her prose alone which has lived and by which
she is remembered. Had personal bulk been the deciding factor,
then, assuredly she would have been ruled out, for in a previous
letter to Sir William—with whom, by the way, she was now on such
intimate terms that personal matters of this sort were freely
discussed—she had informed him of the “deplorable increase of my
beautiful person. Papa talks of taking down the doors, and widening
the chairs, and new hanging the five-barred gates, and plagues me
so, that any one but myself would get thin with fretting. But I can’t
fret; I only laugh, and that makes it worse. I beg you will get a recipe
for diminishing people, and I will follow it; provided always it be not to
get up early, or to ride on horseback, or to dance all night, or to drink
vinegar, or to cry, or to be ‘lady-like and melancholy,’ or not to eat, or
laugh, or sit, or do what I like; because all these prescriptions have
already been delivered by divers old women of both sexes, and
constantly rejected by their contumacious patient.” And this she
supplemented by likening herself to “a dumpling of a person tumbling
about like a cricket ball on uneven ground, or a bowl rolling among
nine-pins.”
Of her prose, we shall find that her earliest descriptive pieces were
contained in the letters sent to Sir William and, although they may
lack the grace of the later finished work written for publication, they
do, at least, prove their author’s possession of “the seeing eye.”
“I am just returned from one of those field rambles which in the
first balmy days of spring are so enchanting. And yet the meadows,
in which I have been walking, are nothing less than picturesque. To a
painter they would offer no attraction—to a poet they would want
none. Read and judge for yourself in both capacities. It is a meadow,
or rather a long string of meadows, irregularly divided by a shallow,
winding stream, swollen by the late rains to unusual beauty, and
bounded on the one side by a ragged copse, of which the outline is
perpetually broken by sheep walks and more beaten paths, which
here and there admit a glimpse of low white cottages, and on the
other by tall hedgerows, abounding in timber, and strewn like a
carpet with white violets, primroses, and oxlips. Except that
occasionally over the simple gates you catch a view of the soft and
woody valleys, the village churches and the fine seats which
distinguish this part of Berkshire, excepting this short and unfrequent
peep at the world, you seem quite shut into these smiling meads.
“Oh, how beautiful they were to-day, with all their train of callow
goslings and frisking lambs, and laughing children chasing the
butterflies that floated like animated flowers in the air, or hunting for
birds’ nests among the golden-blossomed furze! How full of
fragrance and of melody! It is when walking in such scenes, listening
to the mingled notes of a thousand birds, and inhaling the mingled
perfume of a thousand flowers, that I feel the real joy of existence. To
live; to share with the birds and the insects the delights of this
beautiful world; to have the mere consciousness of being, is
happiness.”
That was her picture of Spring. She improved as the year rolled
on, and the next January gave play for her pen in a description of
hoar-frost.
“A world formed of something much whiter than ivory—as white,
indeed, as snow—but carved with a delicacy, a lightness, a precision
to which the massy, ungraceful, tottering snow could never pretend.
Rime was the architect; every tree, every shrub, every blade of grass
was clothed with its pure incrustations; but so thinly, so delicately
clothed, that every twig, every fibre, every ramification remained
perfect; alike indeed in colour, but displaying in form to the fullest
extent the endless, infinite variety of nature. This diversity of form
never appeared so striking as when all the difference of colour was
at an end—never so lovely as when breaking with its soft yet well-
defined outline on a sky rather grey than blue. It was a scene which
really defies description.”
It was during this period, notably in 1812, that Miss Mitford must,
metaphorically speaking, have begun “to feel her feet” in literary
matters. The adulation of her father’s friends in London, backed up
by the reviews, which were, generally, favourable to her work, were
sufficient proof that she had a public and that, in time, she might
hope to secure something like a regular and even handsome income
from her pen. In this she was encouraged by Sir William Elford, who
did all that was possible to impress upon her the necessity for
studied and polished work. To this end he informed her that he was
carefully saving her letters, playfully hinting that they might prove
valuable some day. This may account for the “high, cold, polish”
which William Harness deprecated. The hint was not lost on her and
drew from her an amusing and, as events have proved, prophetic
reply: “I am highly flattered, my dear Sir William, to find that you think
my letters worth preserving. I keep yours as choice as the monks
were wont to keep the relics of their saints; and about sixty years
hence your grandson or great grandson will discover in the family
archives some notice of such a collection, and will send to the
grandson of my dear cousin Mary (for as I intend to die an old maid, I
shall make her heiress to all my property, i.e. my MSS.) for these
inestimable remains of his venerable ancestor. And then, you know,
my letters will be rummaged out, and the whole correspondence be
sorted and transcribed, and sent to the press, adorned with portraits,
and facsimiles, and illustrated by lives of the authors, beginning with
the register of their birth, and ending with their epitaphs. Then it will
come forth into the world, and set all the men a-crowing and talking
over their old nonsense (with more show of reason, however, than
ordinary) about the superiority of the sex. What a fine job the
transcriber of my letters will have! I hope the booksellers of those
days will be liberal and allow the poor man a good price for his
trouble; no one but an unraveller of state cyphers can possibly
accomplish it,”—this in allusion to the occasional illegibility of her
handwriting which elsewhere she described as “hieroglyphics, which
the most expert expounders of manuscripts fail to decipher.”
Reference to her manuscripts recalls the trouble some of them
entailed on young Valpy, the printer—really a long-suffering and
estimable young man—and his staff. For a writer so fully aware of
her shortcomings in this matter, as was Miss Mitford, she was
extraordinarily impatient and exacting. Poor Valpy did his best
according to his lights—and these were not inconsiderable—and
was more than usually anxious in the setting-up of Miss Mitford’s
work, seeing that, as she remarked in one of her letters, he had
“dandled me as an infant, romped with me as a child, and danced
with me as a young woman,” but by reason of which, she unkindly
concluded, he “finds it quite impossible to treat me or my works with
the respect due to authorship.”
Judging by the hundreds of Miss Mitford’s letters which we have
handled, full of closely-written and often indecipherable characters,
we are of opinion that she was singularly fortunate in finding a printer
able and willing to ascertain their meaning. Her condolences with her
friend, Sir William, on his “press-correcting miseries” are, though
extravagant, very diverting and, in these days of trade-unionism,
throw an interesting light on the personnel of Valpy’s little
establishment in Tooke’s Court. “I am well entitled to condole with
you, for I have often suffered the same calamity. It is true that my
little fop of a learned printer has in his employ three regularly-bred
Oxonians, who, rather than starve as curates, condescend to
marshal commas and colons, and the little magical signs which
make the twenty-four letters, as compositors; and it is likewise true,
that the aforesaid little fop sayeth—nay, I am not sure that he doth
not swear—that he always gives my works to his best hands. Now,
as it is not mannerly for a lady to say ‘you fib,’ I never contradict this
assertion, but content myself with affirming that it is morally
impossible that the aforesaid hands can have that connection with a
head which is commonly found to subsist between those useful
members. Some great man or other—Erasmus, I believe—says that
‘Composing is Heaven, preparing for publication Purgatory, and
correcting for the press’—what, must not be mentioned to ‘ears
polite.’ And truly, in my mind, the man was right. From these
disasters I have, however, gained something:—‘Sweet are the uses
of adversity’; and my misfortunes have supplied me with an
inexhaustible fund of small charity towards my unfortunate brethren,
the mal-printed authors. For, whereas I used to be a most desperate
and formidable critic on plural or singular, definite and indefinite,
commas and capitals, interrogations and apostrophes, I have now
learnt to lay all blunders to the score of the compositor, and even
carry my Christian benevolence so far that, if I meet with divers
pages of stark, staring nonsense (and really one does meet with
such sometimes), instead of crying, ‘What a fool this man must be—
I’ll read no more of his writing!’ I only say, ‘How unlucky this man has
been in a compositor! I can’t possibly read him until he changes his
printer.’” Nevertheless, and although there might be an occasional
author glad to shelter himself behind such an excuse, the fact
remains that the work which emanated from Valpy’s press is entitled
to the highest encomiums—despite his three Oxonians who,
choosing the better part, preferred to compose type rather than
sermons.
There is no record that Miss Mitford published anything from the
year 1812—when Watlington Hill appeared—until 1819, the interval
being occupied with various short trips to London, most of which
were, however, only undertaken at the urgent request of friends who
were keen on offering hospitality and entertainment. But for this
hospitality and the assurance that the visits would entail little or no
expense, it is evident that they could not have been indulged in. The
Chancery suit still dragged its weary length along and the Doctor
continued his lengthy jaunts to town, each trip being followed by the
infliction of fresh privation on his wife and daughter. The large retinue
of servants which had been installed when the family took
possession of Bertram House, had dwindled gradually, until at last it
was represented by one, or, at most, two. There was no lady’s maid,
and the footman had been replaced by a village lad who, when not
waiting at table, had to make himself useful in the garden or stable—
the jobs he was really only fitted for. The carriage-horses had gone
and were replaced by animals which could be commandeered for
farm-work; the result being that, as they were oftenest on the farm,
they were rarely available for use in the carriage, thus curtailing the
pleasure of the ladies, both of whom greatly enjoyed this form of
exercise. Finally, when the carriage required to be repaired and
painted, it was found that there was no money in hand, so it was sold
and never replaced.
Mrs. Mitford had the greatest difficulty in getting sufficient
housekeeping money wherewith to meet their quite modest
expenses, until at last the tradesmen refused to supply goods unless
previous accounts were settled and ready money paid for the goods
then ordered. They were really in the most desperate straits for
money—the daughter actually contemplated the opening of a shop—
and in one letter we are told that Mrs. Mitford begged her husband to
send her a one-pound note, as they were in need of bread! This
represented actual want, and yet, through it all, there was scarcely
any diminution in the kennel, the occupants of which were a source
of the greatest anxiety to Mrs. Mitford, who frequently did not know
whither to turn in order to obtain food for them.
In perusing the letters which were written to the various friends of
the family during this period, it is astonishing to find little or no
evidence of the distress under which the writer suffered. Miss
Mitford’s optimism was remarkable, whilst her belief in her father was
so strong that even when she found that their miserable condition
was due to his losses at the gaming-tables, she only commiserated
him and blamed others for cheating and wronging so admirable a
man, an attitude of mind which her mother shared!
It was towards the end of the year 1818 that she seriously thought
of turning her attention to prose, encouraged by Sir William Elford,
who had been struck by her descriptions of the neighbourhood in
which she lived. She conceived the idea of writing short sketches
illustrative of country scenes and manners, and when she had
executed a few of these to her own and mamma’s satisfaction, they
were submitted to Thomas Campbell as possible contributions to the
New Monthly Magazine, of which he was then the Editor. He would
have nothing to do with them, nor did he encourage the writer to try
them elsewhere. Nothing daunted, she offered them to one or two
other Editors, but still met with refusal until she tried the Lady’s
Magazine, the editor of which had the good sense not only to accept
them but asked for more. The result to the magazine was that its
circulation went up by leaps and bounds, and the name of Mary
Russell Mitford, hitherto known only to a limited circle, became
almost a household word.
CHAPTER XIII
“What have you been doing, my dear friend, this beautiful autumn?”
wrote Miss Mitford to Sir William Elford, towards the end of 1817.
“Farming? Shooting? Painting? I have been hearing and seeing a
good deal of pictures lately, for we have had down at Reading Mr.
Hofland, an artist whom I admire very much (am I right?), and his
wife, whom, as a woman and an authoress, I equally love and
admire. It was that notable fool, His Grace of Marlborough, who
imported these delightful people into our Bœotian town. He—the
possessor of Blenheim—is employing Mr. Hofland to take views at
Whiteknights—where there are no views; and Mrs. Hofland to write a
description of Whiteknights—where there is nothing to describe.[18] I
have been a great deal with them and have helped Mrs. Hofland to
one page of her imperial quarto volume; and to make amends for
flattering the scenery in verse, I comfort myself by abusing it in prose
to whoever will listen.” The Hoflands were an interesting couple, and
Mrs. Hofland, in particular, became one of Miss Mitford’s dearest
friends and most regular correspondents. She was already an author
of some repute and an extremely prolific writer. In the year 1812 she
wrote and published some five works, including The Son of a
Genius, which had a considerable vogue. Previous to her marriage
with Hofland she had been married to a Mr. Hoole, a merchant of
Sheffield, who died two years after their marriage, leaving her with
an infant four months old and a goodly provision in funds invested.
Owing to the failure of the firm which was handling her money, she
was left on the verge of poverty and had a bitter struggle to secure
enough to live upon. A volume of poems which she published in
1805 brought her a little capital, with which she was enabled to open
a boarding-school at Harrogate; but in this venture she failed, and
then took to writing for a living. In 1808 she married Mr. Hofland, an
event which crowned her troubles for, although outwardly there was
no sign of it, there is every certainty that the overbearing selfishness
of Hofland and his lack of consideration for any but himself, made
their home-life almost unendurable. It will, therefore, be understood
why so much sympathy came to exist between Miss Mitford and her
friend, seeing that they were both suffering from an almost similar
trouble, although the matter was seldom mentioned between them.
Mrs. Hofland was an extremely pious woman, and she was also
something of a busybody, though possibly one whose interest in the
affairs of others was never unpleasant enough to cause trouble.
Hearing of the Elford correspondence, she twitted Miss Mitford with
having matrimonial designs in that quarter, which drew from the latter
the clever retort: “The man is too wise; he has an outrageous fancy
for my letters (no great proof of wisdom that, you’ll say), and
marrying a favourite correspondent would be something like killing
the goose with the golden eggs.”
Another of the notables who came prominently into Miss Mitford’s
life at this period was young Thomas Noon Talfourd, the son of a
Reading brewer. He had been educated at the Reading Grammar
School under Dr. Valpy, and “began to display his genius by
publishing a volume of most stupid poems before he was sixteen.”
The description is, of course, Miss Mitford’s. Nevertheless, he who
wrote such detestable poetry, “wrote and talked the most exquisite
prose.” Upon leaving school he was sent “to Mr. Chitty a-special-
pleading; and now he has left Mr. Chitty and is special pleading for
himself—working under the Bar, as the lawyers call it, for a year or
two, when he will be called; and I hope, for the credit of my
judgment, shine forth like the sun from behind a cloud. You should
know that he has the very great advantage of having nothing to
depend on but his own talents and industry; and those talents are, I
assure you, of the very highest order. I know nothing so eloquent as
his conversation, so powerful, so full; passing with equal ease from
the plainest detail to the loftiest and most sustained flights of
imagination; heaping with unrivalled fluency of words and of ideas,
image upon image and illustration upon illustration. Never was
conversation so dazzling, so glittering. Listening to Mr. Talfourd is
like looking at the sun; it makes one’s mind ache with excessive
brilliancy.”
Miss Mitford’s prophecy as to Talfourd’s future was more than
fulfilled, and he came, at length, not only to illumine the legal
profession but to shed a considerable lustre on literature and the
drama.
A year or two after the writing of the eulogy just quoted, Talfourd
was in Reading in a professional capacity and caused a mild
sensation by his masterly and eloquent pleading. Miss Mitford went,
with her father, to hear him, and was so moved that she wrote the
following sonnet:—
“On Hearing Mr. Talfourd Plead in the Assize-Hall at
Reading, on his first Circuit,
March, 1821.