Place, Politics and Pedagogy in the Everyday Lives of Two Manchester Districts, 1880- 1939.

这个博士学位将提供工人阶级曼彻斯特人的知识和政治生活的空间重新思考，认为教育组织提供了互惠空间，通过和反对政治思想的制定。从19世纪80年代“重新发现贫困”开始，曼彻斯特的市区就变成了中产阶级社会改革者的工作室：Ancoats兄弟会，曼彻斯特艺术博物馆/Horsfall画廊和大学定居点都在二十年内下降，为居民提供教育机会。与此同时，工人阶级正在（重新）形成自己的文化和教育空间：号角俱乐部、社会主义主日学校、劳工学院和专门的工会空间如雨后春笋般涌现，成为城市学习和文化的活跃中心。展示了采用跨学科框架的成果，这项研究将重新-通过对阶级意识和社区认同的构建提出一种新的根茎式理解，为停滞不前的教育史注入活力;政治（超越汤普森，Stedman Jones，Rancière）和关于特定思想如何以及为什么在某些地方而不是其他地方蓬勃发展的进展讨论，例如围绕马克思主义在英国的稀缺性（McKibbin，1984）和“小莫斯科”的形成（Knotter，2011）。这篇论文也将有教学意义，突出的做法，包容性和排斥在移民，宗教和有争议的物理空间的标志性领域。该项目将集中工人阶级的学生作为复杂的代理人塑造和塑造景观的教育。传统的成人教育史倾向于以机构为重点：孤立地考察机构和组织的领导力、课程和政治（见：Simon，1965; Fieldhouse，1977; Rowbotham，1981; McIlroy，1996）。在这样做的过程中，这样的历史巩固了一个概念，即高和低的学习/文化的分离或独特性，在属于不同阶级或由不同阶级监督的封闭空间中教授。此外，这样的历史将学习行为分配给预先确定的时空边界：教室、博物馆、政治会议的范围。然而，正如列费夫尔所指出的，这样的“专门活动从来没有与日常实践分开;它们只是看起来如此”（列费夫尔1991，第86页）。虽然学习史，如乔纳森·罗斯（Jonathan Rose，2001年）对工人阶级阅读的研究和斯图尔特·麦金太尔（Stuart Macintyre，1980年）对马克思主义自学教育的调查，提供了对更多习惯性实践的洞察，但还没有一个项目考虑过在“自我管理”学习的背景下，跨越多个组织和教学实践的更广泛的经验（列费夫尔，1969年，第141页）。因此，本论文将转变视角，认识到人们如何与城市中的教育选择网络相关并在其中导航，他们在其中的代理机构以及他们在课堂之外的日常生活如何塑造和介导思维。这一点尤其重要，因为它挑战了工业精英在提供成人教育和文化空间方面的主导作用以及教育作为去激进化或控制工具的说法（见：古恩，2007）。

This PhD will provide a spatial rethinking of the intellectual and political lives of working-class Mancunians, arguing that educational organisations provided reciprocal spaces through and against which political ideas were formulated. From the 1880s 'rediscovery of poverty', Manchester's urban districts were transformed into the middle-class social reformer's workshop: the Ancoats Brotherhood, Manchester Art Museum/Horsfall Gallery and the University Settlement all descended within two decades, offering educative opportunities to residents. Simultaneously, the working classes were (re)forming cultural and educational spaces of their own: the Clarion Club, Socialist Sunday Schools, Labour Colleges and dedicated trade union spaces sprung up as active hubs oflearning and culture in the city.Demonstrating the fruitfulness of adopting interdisciplinary frameworks, this research will re-energise stagnating histories of education by proposing a new rhizomatic understanding of the construction of class consciousnesses and community identity/politics (beyond Thompson, Stedman Jones, Rancière) and progress discussions about how and why particular ideas flourished in certain places and not others such as those surrounding the perceived scarcity of Marxism in Great Britain (McKibbin, 1984) and the formation of 'little Moscows' (Knotter, 2011). This thesis will also have pedagogical implications, highlighting practices of inclusion and exclusion in areas marked by migration, religion and contested physical spaceThis project will centre working-class students as complex agents shaped by and shaping landscapes of education. Conventional histories of adult education have tended to favour an institutional focus: examining the leadership, programmes and politics of institutions and organisations in isolation (see: Simon, 1965; Fieldhouse, 1977; Rowbotham, 1981; McIlroy, 1996). In doing so, such histories entrench a notion of separation or distinctiveness of high and low learning/culture, taught in hermetic spaces belonging to or overseen by different classes. In addition, such histories assign the act of learning to pre-determined spatiotemporal boundaries: the classroom, the museum, the confines of a political meeting. Yet as Lefebvre notes, such 'specialised activities have never been separate from everyday practice; they have only appeared to be so' (Lefebvre 1991, p.86). Although histories of learning such as Jonathan Rose's (2001) study of working-class reading and Stuart Macintyre's (1980) survey of Marxist autodidacticism have offered insight into more habitual practices, no project has yet considered wider experience within a context of 'self-managed' learning, crossing multiple organisations and pedagogical practices (Lefebvre, 1969, p.141). As such, this thesis will shift perspective to recognise how people related to and navigated the web of educative options in the city, their agency within them and how their everyday lives external to the classroom shaped and mediated thinking. This is particularly important as it challenges narratives of the dominant role of industrial elites in the provision of adult education and cultural space and education as an instrument of deradicalisation or control (see: Gunn, 2007).