Journal articles: 'Liberation Pedagogy'

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Fiore, Mia. "Pedagogy for Liberation." Education and Urban Society 47, no. 7 (December 27, 2013): 813–29. http://dx.doi.org/10.1177/0013124513511269.

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Wyman, Jason. "James Cone’s Liberative Pedagogy." Wabash Center Journal on Teaching 1, no. 2 (April 15, 2020): 97–100. http://dx.doi.org/10.31046/wabashcenter.v1i2.1714.

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James Cone is known primarily as the founder of Black liberation theology. Yet for those who were his students, his teaching was equally as powerful. Cone managed to mentor people, create dialogue, and foster collaboration, all around the common collective task of seeking justice and liberation through theological study and construction. These things made Cone such an effective teacher. His work existed on a continuum, in which the liberation of Black people, of all the oppressed, was a non-negotiable baseline. While he used “traditional” methods, primarily lecture and seminar formats, the purpose behind his teaching wasn’t traditional at all. And as a result, he has put in place a network of clergy, academics, and of many other vocations, who in one way or another are promulgating that commitment to liberation and justice quite literally throughout the world. This is one of several short essays presented by recent students at a public forum at Union Theological Seminary after his death in 2018.

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Robikhah, Aridlah Sendy. "Paradigma Pendidikan Pembebasan Paulo Freire Dalam Konteks Pendidikan Agama Islam." IQ (Ilmu Al-qur'an): Jurnal Pendidikan Islam 1, no. 01 (July 31, 2018): 1–16. http://dx.doi.org/10.37542/iq.v1i01.3.

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Education disposed ignoring some liberation values. Human considered like a mechanic machine that must be obey from the system. There is no liberation of thinking, liberation of act, liberation in expression and liberation for giving ideas. Paulo Freire, educational scientist gives some alternative illustrations for liberation pedagogy. This study applied a documentary method. Writer collect some book resources, then classify based on groups (biography, Paulo Freire’s theory and liberation pedagogy in Islamic education). This study found that liberation pedagogy in this case means to have awareness about education and daily life, so what student gets from teacher can be useful for facing their problems. Studying and reading books needs concentration, because according to Paulo Freire’s theory, the essences of study are reinventing, recreating and rewriting. Student must know what learning goals in each themes, because pedagogy is not like banking system, students are not like an empty box. Students are human that have talent and capability, so this is teacher’s assignment to find and develop student’s ability. When this theory applied in Islamic Study, the solve of some student problems, still have to link to Alquran and Hadis with a double movement principle.

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McLaren, Peter, and Petar Jandrić. "From liberation to salvation: Revolutionary critical pedagogy meets liberation theology." Policy Futures in Education 15, no. 5 (March 26, 2017): 620–52. http://dx.doi.org/10.1177/1478210317695713.

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Khasri, M. Rodinal Khair. "Liberating People; Critical Pedagogy on the Revolutionary Thought of Hassan Hanafi." Nadwa 1, no. 1 (August 29, 2019): 1. http://dx.doi.org/10.21580/nw.2019.1.1.3914.

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<pre>The researcher observed the dimension of critical pedagogy in the context of Hassan Hanafi revolutionary thought. He was very good founding the fundamental thought in theology of liberation named Left Islam. This research used a literature study and historical-factual method to analyze the dimension of critical pedagogy on Hassan Hanafi revolutionary thought. The result of this research was new understanding about critical pedagogy dimension on Hassan Hanafi thought. First. Dehumanization in the context of education is inseparable from the influence of Western cultural imperialism. Second, The critical pedagogy found in Hassan Hanafi's thoughts is a pedagogy that aims to eliminate the destructive nature caused by the one-dimensional view that results in educational disorientation from the true educational goal of liberating people.</pre> Abstrak<pre>Artikel ini mempresentasikan hasil penelitian terhadap pemikiran revolusioner Hassan Hanafi sehingga ditemukan dimensi pedagogi kritisnya. Hassan Hanafi merupakan sosok pemikir Islam yang sangat baik di dalam membangun pemikiran-pemikiran fundamental di dalam konteks teologi pembebasan, serta yang paling terkenal ia sebut dengan istilah “Kiri Islam”. Penelitian ini termasuk dalam klasifikasi studi literatur dengan metode historis-faktual di dalam menganalisis dimensi pedagogi kritis di dalam pemikiran Hassan Hanafi. Hasil penelitian ini adalah pemahaman baru tentang dimensi pedagogi kritis di dalam pemikiran Hassan Hanafi. Pertama, dehumanisasi dalam konteks pendidikan adalah akibat dari pengaruh imperialisme budaya Barat. Kedua, pedagogi kritis Hasan Hanafi fokus pada upaya membangkitkan kesadaran eksistensial di tengah beragam permasalahan yang terjadi di masyarakat. Pedagogi kritis yang ditemukan di dalam pemikiran Hassan Hanafi merupakan pedagogi yang bertujuan untuk menghilangkan hal yang bersifat destruktif yang disebabkan oleh pandangan berdimensi-satu yang mengakibatkan disorientasi pendidikan dari tujuan pendidikan yang sesungguhnya yaitu memerdekakan manusia.</pre>

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de Oliveira, João Manuel, Sofia Neves, Conceição Nogueira, and Marijke De Koning. "Present but Un-named: Feminist Liberation Psychology in Portugal." Feminism & Psychology 19, no. 3 (July 23, 2009): 394–406. http://dx.doi.org/10.1177/0959353509105631.

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In this article, we intend to show the paradox of Portuguese feminist liberation psychology, a discipline that is present inside the practical domain of social interventions, but remains unnamed. We aim to reveal examples of the few practices of feminist liberation psychology that exist in Portugal in order to inscribe them into the academic field. This article emphasizes some experiences from one grassroots movement that could be considered feminist psychology and liberation-psychology practices. Using a historical background, we focus on Portuguese social-political aspects including the feminist movement. Then, through a case study, we explore the grassroots movement Graal, whose projects were very influenced by the writings of Paulo Freire, on pedagogy of liberation. The concern with liberating oppressed groups is visible through the work of the Graal and shows the importance of collective action through conscientization.

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Navickas, Kate. "The Limitations of Liberation in the Classroom." Pedagogy 20, no. 1 (January 1, 2020): 49–58. http://dx.doi.org/10.1215/15314200-7879018.

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In this interview, poet and LGBTQIA activist Minnie Bruce Pratt shares the development of her pedagogy as a new teacher, the connections between her classroom practices and the women’s liberation movement, and some of the assignments she teaches to help people understand themselves. Paradoxically, Pratt offers both a reminder of the limitations of the classroom as a site for change and specific classroom practices and assignments that thoughtfully enact a pedagogy developed from her life’s work for liberation.

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Dju, Antonio Oliveira, and Darcísio Natal Muraro. "A infância como o outro libertador." Praxis Educativa 16 (2021): 1–17. http://dx.doi.org/10.5212/praxeduc.v.16.16618.019.

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his paper aims at analysing the conception of Otherness in Freire in order to understand the relations with childhood and the liberation from oppression. For that, we raised the following question: What contribution can Freire’s conception of the Other make to understand childhood and liberation? The text follows a qualitative bibliographic methodology, whose contribution is the philosophical analysis, as part of our Master’s research project which has as its investigative focus the question of Other and humanizing education. As a theoretical framework, the works of Freire: Pedagogy of the Oppressed (1987); Pedagogia da Autonomia: saberes necessários à prática educative - Pedagogy of Autonomy: necessary knowledge for educational practice (2011) are used. In Freire’s proposal, childhood is a free and active subject of the educational process, which problematizes, dialogues and awakens adults from their domination and oppression. In addition, it generates the democratic process of world transformation.

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Kopnina, Helen. "Critical pedagogy." Studier i Pædagogisk Filosofi 8, no. 1 (February 18, 2020): 43–68. http://dx.doi.org/10.7146/spf.v8i1.114773.

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While environmentalism is often associated with different non-governmental organizations, agencies, movements, institutions, and grassroots groups, one of the least understood types of environmentalism is so-called radical activism. This article will argue that the label of radicalism or even terrorism attached to some forms of environmental activism precludes learning about the causes of environmental crises. Based on the work of Paulo Freire in critical pedagogy and eco-pedagogy, this article supports the position that learning about social and political framing of “radicalism” as well as the issues that drive this “radical” action help the development of critical thinking and ethical judgment in students. By analyzing student reflection essays on the film If a Tree Falls: A Story of the Earth Liberation Front, this article draws lessons in ecological citizenship and critical thinking.

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Jansen, Jonathan. "In Search of Liberation Pedagogy in South Africa." Journal of Education 172, no. 2 (April 1990): 62–71. http://dx.doi.org/10.1177/002205749017200206.

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Harris, Latashia. "The Cryptographic and Metaphysic Nature of Liberatory Pedagogy." Cultural Studies ↔ Critical Methodologies 20, no. 6 (March 8, 2020): 542–48. http://dx.doi.org/10.1177/1532708620911404.

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The initial purpose of this research sought to explore the following: What does it mean and what does it look, function, and feel like for an educational activist of color to fight for the liberation of others, but to also fight for the liberation of themselves? I also questioned and explored how one shares the spirit, metaphysics, and operationalization of liberatory pedagogy without jeopardizing its proliferation in spaces of plausible and probable oppression. In this article, found poetry was developed from participants’ responses and surfaced as a cryptographic method that coded the kinetics of liberatory pedagogy across disciplines.

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Leek, Glorianne M. "Feminist Pedagogy, Liberation Theory, and the Traditional Schooling Paradigm*." Educational Theory 37, no. 3 (June 1987): 343–54. http://dx.doi.org/10.1111/j.1741-5446.1987.00343.x.

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Susanto, Nanang Hasan, Ulfah Nabila, and Muasomah Muasomah. "Cultural Identity, Capitalization of Education, and Pedagogy for Liberation." Cendekia: Jurnal Kependidikan Dan Kemasyarakatan 18, no. 2 (December 10, 2020): 313–32. http://dx.doi.org/10.21154/cendekia.v18i2.1900.

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M Worthington, Natasha. "Review of Laura I. Rendon's "Sentipensante (Seeing/Thinking) Pedagogy: Educating for Wholeness, Social Justice, and Liberation." Sterling, Virginia: Stylus Publishing, LLC." Journal for the Study of Postsecondary and Tertiary Education 1 (2016): 081–84. http://dx.doi.org/10.28945/2346.

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In her book, Sentipensante (Sensing/Thinking) Pedagogy: Educating for Wholeness, Social Justice, and Liberation, author, educator, and Fetzer Institute Fellowship alumnus Laura I. Rendón lays the framework and provides the rationalization for the need for higher education professionals to embrace and integrate the concepts of “wholeness, consonance, social justice, and liberation” in teaching and learning.

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Maher, Frances A. "Toward a Richer Theory of Feminist Pedagogy: A Comparison of “Liberation” and “Gender” Models for Teaching and Learning." Journal of Education 169, no. 3 (October 1987): 91–100. http://dx.doi.org/10.1177/002205748716900308.

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This essay articulates two distinct sources for the set of teaching practices that have come to be called “feminist pedagogy.” The separate contributions of liberation pedagogy and of feminist theories of women's development are described. It is argued that neither approach taken by itself is adequate to produce a feminist pedagogy that fully challenges the androcentric universals of conventional teaching practices. By synthesizing the two approaches, however, feminist pedagogy can be developed in a way that will have a strong influence on contemporary education.

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Nenohai, Jear. "Implikasi Pedagogi Paulo Freire dan Antonia Harder Terhadap Tindak Pidana Perdagangan Manusia di Nusa Tenggara Timur." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 4, no. 1 (June 28, 2021): 71–89. http://dx.doi.org/10.34307/b.v4i1.211.

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Current research on human trafficking in the Christian Evangelical Church in Timor (GMIT) does not currently involve an educational approach to analyze the problem. So, the aim of this article is to contribute ideas about the pattern of contextual education for GMIT in countering human trafficking cases in East Nusa Tenggara. This study is based on a literature study comparing the critical pedagogy of Paulo Freire and Antonia Harder. After that, the authors uses this pedagogy to analyze the praxis of the mission of the Christian Evangelical Church in Timor and the contextual education practices of an alternative school named Lakoat.Kujawas. Through the mission and education dialogue, the authors see that the resistance base of GMIT has not involved culture and nature as a basis for resistance. Through the critical pedagogical analysis of Freire and Antonia Harder, the author shows the relevance of Lakoat.Kujawas’s liberation pedagogy and contextual education model for the resistance process undertaken by GMIT. Finally, this research is limited to the exploration of critical pedagogy for cases of human trafficking and not involve further politic of education, intercultural theological and practical studies on the pedagogy of liberation. AbstrakPenelitian tindak pidana perdagangan orang oleh Gereja Masehi Injili di Timor sejauh ini belum melibatkan pendekatan pendidikan di dalamnya. Oleh karena itu, tujuan artikel ini ialah membedah perdagangan orang dari sudut pandang pendidikan dan memberikan kontribusi pendekatan pendidikan terhadap pengembangan perlawanan Gereja Masehi Injili di Timor kasus perdagangan orang di Nusa Tenggara Timur. Penelitian ini didasarkan pada studi pustaka dengan mengandalkan pendekatan pedagogi pembebasan Paulo Freire dan Antonia Harder. Ide kedua tokoh tadi penulis pakai untuk menganalisa praksis misi perlawanan yang dikerjakan oleh Gereja Masehi Injili di Timor. Melalui tulisan ini, penulis menunjukan bahwa dengan mengembangkan praktik pendidikan, Gereja Masehi Injili di Timor mampu mengembangkan perlawanan yang berciri membebaskan, dan berdimensi multi keilmuan dengan mengandalkan konteks warga Gereja agar Gereja Masehi Injili di Timur mampu mendidik warga Gereja agar tidak lagi menjadi pelaku perdagangan orang.

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Kanpol, Barry. "CRITICAL PEDAGOGY AND LIBERATION THEOLOGY: BORDERS FOR A TRANSFORMATIVE AGENDA." Educational Theory 46, no. 1 (March 1996): 105–17. http://dx.doi.org/10.1111/j.1741-5446.1996.00105.x.

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Basso, Joéli Fernanda, and Marisa Monticelli. "Expectations of pregnant women and partners concerning their participation in humanized births." Revista Latino-Americana de Enfermagem 18, no. 3 (June 2010): 390–97. http://dx.doi.org/10.1590/s0104-11692010000300014.

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Through the theoretical-methodological support of the Liberation Pedagogy, this convergent-care study identified the expectations of pregnant women and their respective partners concerning their participation in humanized birth. Five categories emerged during an educational intervention carried out with groups: choosing the type of delivery; selecting the type of obstetrical care; acknowledging oneself as a critical subject of one’s own reality; negotiating with the health team; and acquiring knowledge concerning the delivery process. The study reveals that even though power relations permeate the interactions experienced within healthcare facilities, liberating educational practices can strengthen individuals so they are able to overcome the status quo and transform their obstetrical situation.

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Hite. "Finding the Back Entrance Unsuitable: Liberation, Pedagogy, and South-View Cemetery." Transformations: The Journal of Inclusive Scholarship and Pedagogy 26, no. 2 (2016): 272. http://dx.doi.org/10.5325/trajincschped.26.2.0272.

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Hite, Michelle S. "Finding the Back Entrance Unsuitable: Liberation, Pedagogy, and South-View Cemetery." Transformations: The Journal of Inclusive Scholarship and Pedagogy 26, no. 2 (2016): 272–81. http://dx.doi.org/10.1353/tnf.2016.0030.

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Heyman, Rich. "Book Review: Power, Crisis, and Education for Liberation: Rethinking Critical Pedagogy." Human Geography 2, no. 3 (November 2009): 130–33. http://dx.doi.org/10.1177/194277860900200318.

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McLaren, Peter, and Petar Jandrić. "Paulo Freire and Liberation Theology: The Christian Consciousness of Critical Pedagogy." Vierteljahrsschrift für wissenschaftliche Pädagogik 94, no. 2 (July 4, 2018): 246–64. http://dx.doi.org/10.30965/25890581-09402006.

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Paulo Freire und die Befreiungstheologie: Über ein christliches Verständnis von kritisch-revolutionärer PädagogikPeter McLaren, in den USA und weit darüber hinaus Gründungsfigur und Ikone einer kritisch-revolutionären Pädagogik, erläutert hier im Dialog mit Petar Jandrić indirekt seine eigene Position, indem er sie mit Paulo Freires Befreiungspädagogik und der südamerikanischen Befreiungstheologie konfrontiert und dabei seinen Ausgang von einem Marxschen Humanismus aufdeckt und sich selbst als einen »Marxist humanistic social justice educator« identifiziert.

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Saari, Maria Helena. "Education for Total Liberation: Critical Animal Pedagogy and Teaching against Speciesism." Educational Studies 56, no. 1 (September 4, 2019): 95–99. http://dx.doi.org/10.1080/00131946.2019.1660660.

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Conde Rodríguez, Alicia. "Pedagogical thought of liberation in the preludes of the Cuban Revolution (1930-1958)." Latin-American Historical Almanac 30, no. 1 (June 28, 2021): 121–46. http://dx.doi.org/10.32608/2305-8773-2021-30-1-121-146.

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The Cuban Revolution of 1959 is preceded by cultural and political projects founded in the Neocolonial Republic that contributed, to a greater or lesser extent, to the formation of a Cuban consciousness and to the fracture of American hegemony that guaranteed the absorption of the country's riches. The pedagogical thought that emerged from public and private school was undoubtedly one of the most significant contri-butions to the revitalization of the spiritual values of the nation that had been enshrined in the wars of independence of the nineteenth cen-tury. In particular, pedagogy whose theoretical and practical bases com-promised the liberation of all the powers and servitudes that constitu-ted, in the Republic, the survival of colonialism. The urgency of con-tinuing the completeness of the picture of the history of education and pedagogy in Cuba is noted. National history cannot be subtracted from the influx of teachers and educators who planted homeland from the classroom and influenced the cultural and political destiny of the Cuban nation. The current debate on Cuban culture should place education as a central issue of society. The scientific and democratic school, as befits the most advanced of our liberating thinking, is still an aspiration today.

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K. P., Manojan. "Capturing the Gramscian Project in Critical Pedagogy: Towards a Philosophy of Praxis in Education." Review of Development and Change 24, no. 1 (May 20, 2019): 123–45. http://dx.doi.org/10.1177/0972266119831133.

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As theory and praxis of emancipatory education, critical pedagogy has been profoundly influenced by the ideas of Antonio Gramsci on ‘ideology’, ‘hegemony’, ‘intellectuals’ and ‘human consciousness’. The works of Paulo Freire and his critical pedagogy are found analogous in many ways to Gramsci’s Marxism specifically in terms of the importance given to cultural action of subalterns. The imperative in critical pedagogy is to construct counter-hegemonic positions against the imperatives of the dominant class agenda of limiting subalterns from entering into the making of history. As a praxis it aims at unravelling the potentialities within subalterns through their wisdom, practical knowledge and everyday common sense and thereby transforming educational regimes as spaces of social justice and human liberation. This article attempts to capture the contours of critical pedagogy and explores how Gramsci’s Marxism has influenced the formation of critical pedagogy and its intellectual trajectories.

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McLaren, Peter, and Petar Jandrić. "Karl Marx, Digital Technology, and Liberation Theology." Beijing International Review of Education 1, no. 2-3 (June 29, 2019): 544–69. http://dx.doi.org/10.1163/25902539-00102013.

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Since 2011 Peter McLaren and Petar Jandrić have written a dozen of dialogic articles focused to critical pedagogy in the age of information technology and liberation theology. These articles are packed with Peter McLaren’s interpretations of Karl Marx in various contexts, yet they never focused explicitly to McLaren’s Marxist thought. In this article we present a collection of Peter McLaren’s interpretations of Karl Marx written during 8 years of working together. Developed and published in various contexts, insights in this article do not present a complete overview of Peter McLaren’s understanding of Marxism. Yet, focusing to extremely radically different themes of information technology and liberation theology, Peter McLaren’s views present a rich source for understanding Marxist theory in the 21st century.

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Weiler, Kathleen. "Freire and a Feminist Pedagogy of Difference." Harvard Educational Review 61, no. 4 (December 1, 1991): 449–75. http://dx.doi.org/10.17763/haer.61.4.a102265jl68rju84.

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In this article, Kathleen Weiler presents a feminist critique that challenges traditional Western knowledge systems. As an educator, Weiler is interested in the implications of this critique for both the theory and practice of education. She begins with a discussion of the liberatory pedagogy of Paulo Freire and the profound importance of his work. She then questions Freire's assumption of a single kind of experience of oppression and his abstract goals for liberation. A feminist pedagogy, she claims, offers a more complex vision of liberatory pedagogy. Weiler traces the growth of feminist epistemology from the early consciousnessraising groups to current women's studies programs. She identifies three ways that a feminist pedagogy, while reflecting critically on Freire's ideas, also builds on and enriches his pedagogy: in its questioning of the role and authority of the teacher; in its recognition of the importance of personal experience as a source of knowledge; and in its exploration of the perspectives of people of different races, classes, and cultures.

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Czerepaniak-Walczak, Maria. "Theoretical and research achievements of critical pedagogy in Poland." Studia z Teorii Wychowania XII, no. 1 (34) (April 4, 2021): 27–45. http://dx.doi.org/10.5604/01.3001.0014.8453.

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The aim of the article is to present the achievements and the current state of critical pedagogy in Poland, its sources of inspiration and theoretical analyses, and educational practices. The name "critical pedagogy" is adopted as a general name for complementary and synergistic pedagogical theories, research practices, and practical actions, which are concerned with mechanisms of liberation from experienced and understood oppression to responsible and courageous participation in social life. The text introduces the issues of the problem areas of "detailed" critical pedagogies, whose common goal is to discover and change those places and practices where are created conditions for experiences of recognition, freedom, and justice. These are an emancipatory pedagogy, a critical pedagogy of resistance, a critical gender pedagogy, and a pedagogy of recognition. In the text are also descriptions of practices in the critical research paradigm that underpins and framed scientific dissertations and educational activities. In the text are also descriptions of practices in the critical research paradigm that underpins and framed scientific dissertations and educational activities.

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Lykes, M. Brinton, and Geraldine Moane. "Editors' Introduction: Whither Feminist Liberation Psychology? Critical Explorations of Feminist and Liberation Psychologies for a Globalizing World." Feminism & Psychology 19, no. 3 (July 23, 2009): 283–97. http://dx.doi.org/10.1177/0959353509105620.

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This article explores the roots of feminist and liberation psychologies, positioning examples of contemporary praxis that are deeply informed by today's complex global realities. Examining the consequences of academic and professional women's accompaniment of women `on the margins', that is, those living in `limit situations' deeply affected by global realities of poverty, gender-based violence and structural inequalities, we argue that activist scholars are developing feminist liberationist psycholog(ies) within and beyond the borders of psychology that respond to and incorporate these lived experiences. Through participatory research, pedagogy and community-based workshops, this special issue demonstrates this new praxis. Thus, critical reflexivity and `just enough trust' enable engagement across differences, creating in-between spaces for dialogue, appreciation, and contestation as well as alliances and solidarity — values for a renewed and transformed praxis of psychology with and for those historically marginalized and excluded from our theory and practice.

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McLaren, Peter, and Petar Jandrić. "Karl Marx and Liberation Theology: Dialectical Materialism and Christian Spirituality in, against, and beyond Contemporary Capitalism." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 16, no. 2 (May 4, 2018): 598–607. http://dx.doi.org/10.31269/triplec.v16i2.965.

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This paper explores convergences and discrepancies between liberation theology and the works of Karl Marx through the dialogue between one of the key contemporary proponents of liberation theology, Peter McLaren, and the agnostic scholar in critical pedagogy, Petar Jandrić. The paper briefly outlines liberation theology and its main convergences with the works of Karl Marx. Exposing striking similarities between the two traditions in denouncing the false God of money, it explores differences in their views towards individualism and collectivism. It rejects shallow rhetorical homologies between Marx and the Bible often found in liberation theology, and suggests a change of focus from seeking a formal or Cartesian logical consistency between Marxism and Christianity to exploring their dialectical consistency. Looking at Marxist and Christian approaches to morality, it outlines close links between historical materialism and questions of value. It concludes that the shared eschaton of Marxism and the Christianity gives meaning to human history and an opportunity to change it.

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Bourassa, Gregory N. "A Review of “Power, Crisis, and Education for Liberation: Rethinking Critical Pedagogy”." Educational Studies 46, no. 3 (June 2, 2010): 363–66. http://dx.doi.org/10.1080/00131941003782445.

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Green, Dari. "Exploring the Implications of Culturally Relevant Teaching: Toward a Pedagogy of Liberation." Journal of Contemporary Ethnography 49, no. 3 (October 25, 2019): 371–89. http://dx.doi.org/10.1177/0891241619880334.

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Schools in America may provide opportunities for upward mobility while also perpetuating social inequality. The inequities found in the US public school system probably result in such a highly stratified society. Conditions found in many schools and classrooms are often a microcosm of the same conditions and factors present in the broader American society. Scholars and education reform activists often use the term school-to-prison pipeline to describe what they view as a widespread pattern in the United States of pushing students, especially those who are already at a disadvantage, out of school, and into the criminal justice system. This research explored whether mentorship in the lives of these very students can affect the trajectory that these students take in life by moving toward a pedagogy of liberation that challenges the inequities and contradictions in the institution of education. Building from a model similar to CDF Freedom Schools, but targeting academic enrichment, Farrah and her colleague Hope developed the Sankofa Project at Yin Elementary School (YES). Embracing both the social-emotional and pedagogical aspects of CDF Freedom Schools, the Sankofa Project moved from a mission that sought to instill a love for reading to actually teaching children to read. This aspect was pivotally important to Farrah and Hope as they sought to dismantle the “cradle to prison pipeline,” the concept of funneling masses of people into marginalized lives, imprisonment, and often premature death. Farrah believed that all her predecessors had done “was spot on, but academic enrichment was a key to steering children away from the pipeline.” With the rebirth of a caste-like system in America, black and brown bodies are disproportionately locked behind bars, relegated permanent second-class status if declared a felon and an increasingly common trend toward annihilation at the hands of those of who are designated to serve and protect them.

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Locklin, Reid B. "IV. Response: Contemplative Pedagogy as Engaged Learning." Horizons 46, no. 1 (May 15, 2019): 134–39. http://dx.doi.org/10.1017/hor.2019.6.

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I am grateful to be given the opportunity to read and to respond to these rich reflections on the practice of contemplative pedagogy. Like Maureen Walsh, and possibly Brian Robinette before his sabbatical transformation, I have usually identified myself as a member of the “loyal opposition” of this particular teaching tool. I have tried to remain grudgingly attentive to its strongest advocates in the comparative theology circles in which I travel, while at the same time shaking my head and sighing a bit to myself at what I perceive as a wild-eyed enthusiasm bordering on evangelism. It probably does not help that I am not personally prone to contemplative experience, nor that the Hindu paraṃparā with which I have associated for several decades has, at least in part, constructed its distinctive teaching tradition as a critique of meditative experience (anubhava) as means or end of liberation.

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Silwadi, Najwa, and Peter Mayo. "Pedagogy under Siege in Palestine: Insights from Paulo Freire." Holy Land Studies 13, no. 1 (May 2014): 71–87. http://dx.doi.org/10.3366/hls.2014.0078.

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This paper analyses the relevance of Paulo Freire's pedagogical and philosophical ideas within the context of occupied Palestine. It specifically focuses on the work in continuing community action and education carried out by a particular centre established at Al-Quds University in Jerusalem, and at the heart of the ‘old city’, for this purpose. The major focus here is on community theatre foregrounding issues related to women in Palestinian society. Major themes broached include the politics of education, social mobilisation, women and the Intifada, the collective dimensions of knowledge, learning and praxis, purging oneself of the ‘oppressor within’ to break the cycle of violence, education for liberation.

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Dumitrescu, Irina A. "Bede's Liberation Philology: Releasing the English Tongue." PMLA/Publications of the Modern Language Association of America 128, no. 1 (January 2013): 40–56. http://dx.doi.org/10.1632/pmla.2013.128.1.40.

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In his tale of the miraculous healing of a mute youth in The Ecclesiastical History of the English People (bk. 5, ch. 2), Bede figures language pedagogy as poetic emancipation. The tongue's loosening is an escape from physical disability and a figurative deliverance from the bonds of pagan sin through baptismal gesture. It also signifies liberation from the desolation of being trapped in one's own consciousness, a freeing into communion with other people. Bede uses the figure of a linguistically disabled youth to explore the grammatical underpinnings of all language, spoken or written. While he depicts the sacramental aspects of Latinate language learning, he also makes a startling move, hinting that English, a tongue ideologically and geographically peripheral, can adopt the pedagogies of Latin for its own secular uses. The story is an interpretative capstone to Bede's accounts of Cædmon, Imma, and Gregory I's encounter with English slaves in a Roman marketplace.

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Lemus Maestre, José Gregorio. "Paulo Freire: un pensador desde las favelas en reclamo en el Sur." Praxis Educativa 16 (2021): 1–16. http://dx.doi.org/10.5212/praxeduc.v.16.17174.035.

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The inquiry is part of the research line: Community Integration, Pedagogy and Evaluation in the training of professionals, with the complex objective of analyzing Freire's work in light of the cries of the South and some solutions to the crisis. From the transcomplex rhizomatic transmethod, deconstruction gave room to the revision of some works of this distinguished lawyer, philosopher, and educator, while the crisis was deconstructed. In reconstruction, the summons of Paulo Freire is fully urgent; freedom as a political issue for citizens, where education is rethought with dialogue and political literacy. The political commitment to liberation is resumed considering the liberation from the crisis of life, especially in Venezuela.

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Clyne, Allan Robertson. "Freire’s Christian Pedagogy in the Professional Narrative of UK Youth Work." Journal of Youth and Theology 19, no. 2 (November 7, 2020): 139–85. http://dx.doi.org/10.1163/24055093-bja10010.

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Abstract This article celebrates the 50th anniversary of Paulo Freire’s Pedagogy of the Oppressed. It responds to the current youth work environment within the UK by examining the differing attitudes and treatment of Freire and his pedagogy within this melded arena. It reveals youth ministry’s and Christian faith-based youth work’s limited engagement with Freire and explains the secularisation of his ideas within the wider youth work field, how they were isolated from his faith, subjugated to the work of Carl Rogers and latterly rebranded as secular Marxist. In contrast, this piece suggests that Paulo Freire’s work should be recognised as a pedagogy drawn from his Christian faith. It concludes by relating his work to Liberation Theology and introduces an interpretation of conscientização as a Christian pedagogy. While Anglo-centric it aims to motivate a discussion amongst Christian faith-based youth workers around the globe, particularly those who contend with the secularisation of Freire’s work.

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Cunningham, Phyllis M. "From Freire to Feminism: The North American Experience with Critical Pedagogy." Adult Education Quarterly 42, no. 3 (March 1992): 180–91. http://dx.doi.org/10.1177/074171369204200306.

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Archer, D., & Costello P. (1990). Literacy and Power: The Latin American Battleground. London: Earthscan Publications. Chene, A., & Chervin, M. (1991). Popular Education in Quebec. Washington, DC: American Association for Adult Continuing Education. Collins, M. (1991). Adult Education as Vocation: A Critical Role for the Adult Educator in Today's Society. London: Routledge Hart, M. (1991). Working and Education for Life. London: Routledge. Mezirow, J. (1991). Transformative Dimensions of Adult Learning. San Francisco: Jossey Bass. Shor, I., & Frerie, P. (1987). A Pedagogy for Liberation: Dialogues on Transforming Educators. Massachusetts: Bergin and Garvey.

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Lewis, Tyson E. "Power, Crisis, and Education for Liberation: Rethinking critical pedagogy ‐ by De Lissovoy, N." Educational Philosophy and Theory 41, no. 5 (January 2009): 592–96. http://dx.doi.org/10.1111/j.1469-5812.2009.00539.x.

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Kavenuke, Patrick, and Abdulghani Muthanna. "Teacher educators’ perceptions and challenges of using critical pedagogy: A case study of higher teacher education in Tanzania." Journal of University Teaching and Learning Practice 18, no. 4 (October 1, 2021): 112–29. http://dx.doi.org/10.53761/1.18.4.10.

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This study investigates teacher educators’ perceptions of and challenges affecting the use of critical pedagogy in higher teacher education in Tanzania. The study employed a qualitative case study design and collected in-depth data through semi-structured interviews and direct classroom observations. The findings showed that critical pedagogy is a significant approach for developing students’ abilities to do critical reflection. However, critical pedagogy demands building a friendly relationship with students and encouraging dialogic interactions; all these lead to critical reflection in return, ensuring better understanding of the subject content. Most importantly, the findings report several challenges related to the presence of crowded classes, the use of lecturing teaching style and the use of English as a language of instruction, the use of unsuitable assessment format that is university guided and lack of teaching resources. These challenges impede the effective use of critical pedagogy in teaching. To overcome such challenges, policy makers and institutional leaders need to rethink of providing teaching resources and encouraging the use of critical pedagogy in teaching and learning at higher teacher education programmes. The study concludes that by practising what teacher educators perceive to be critical pedagogy, classrooms will be transformed into places of liberation. Further, while this qualitative study does not intend to make any generalisation, the findings might be of interest to international teacher educators who are interested in employing the critical pedagogy approach effectively.

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Jamison, DeReef F. "Asa Hilliard: Conceptualizing and Constructing an African-Centered Pedagogy." Journal of Black Studies 51, no. 1 (December 12, 2019): 3–15. http://dx.doi.org/10.1177/0021934719892236.

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Asa G. Hilliard’s involvement in the education and re-Africanization process of African Americans serves as a prime example of an African-centered praxis that can be used to maximize the educational potential and possibilities of African people. As historian, psychologist, and teacher, Hilliard viewed education as one of the cornerstones in the African American quest for freedom and was committed to employing education as a tool to self-discovery and liberation. Hilliard’s work is explored through examining his perspectives on the relationship between history and psychology, the education of Black folk, the efforts to initiate paradigmatic shifts in intelligence testing, and the culture wars. This analysis of Hilliard highlights his theoretical and conceptual contributions to the formation of an African-centered pedagogy that functions as means for African descended people to affirm and assert their agency.

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Long, David Alan. "Sociology and a Pedagogy for Liberation: Cultivating a Dialogue of Discernment in Our Classrooms." Teaching Sociology 23, no. 4 (October 1995): 321. http://dx.doi.org/10.2307/1319161.

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Ann E. Austin. "Sentipensante (Sensing/Thinking) Pedagogy: Educating for Wholeness, Social Justice, and Liberation (review)." Review of Higher Education 33, no. 2 (2009): 285–86. http://dx.doi.org/10.1353/rhe.0.0118.

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Barton, Angela Calabrese. "Margin and center: Intersections of homeless children, science education, and a pedagogy of liberation." Theory Into Practice 37, no. 4 (September 1998): 296–305. http://dx.doi.org/10.1080/00405849809543819.

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Haravon, Leslie D. "Exercises in Empowerment: Toward a Feminist Aerobic Pedagogy." Women in Sport and Physical Activity Journal 4, no. 2 (October 1995): 23–44. http://dx.doi.org/10.1123/wspaj.4.2.23.

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The current popularity of aerobic dance exercise makes it an important site for the analysis of women and movement. Feminist researchers have critiqued aerobics as an activity which does more to maintain dominant ideologies of women’s powerlessness than it does to liberate women through movement and action (Kagan & Morse, 1988; MacNeil, 1988; Theberge, 1985, 1987) whereas, based upon psychological studies, a participation in aerobics has been shown to improve self-esteem (Labbe, Welsh, & Delaney, 1988; Plummer & Young, 1987; Skrinar, Bullen, Cheek, McArthur, & Vaughan, 1986). Other scholars point to the contradictions of empowerment and oppression that women must encounter when they participate in aerobic dance exercise (Haravon, 1992; Kenen, 1987; Markula, 1991).In this paper I consider an alternative feminist reading of aerobic dance exercise, arguing that there are specific ways to make the mainstream aerobic workout a site for empowerment for women. Using the commentary of physical education students, I explain how an aerobic workout can empower its female participants. My definition of the term empowerment is borrowed from the work of Nancy Theberge (1985, 1987) in which she discusses women’s liberation and feminist notions of power as they might apply to sport. Theberge argues that “the potential of sport to act as an agent of women’s liberation stems mainly from the opportunity that women’s sporting activity affords them to experience their bodies as strong and powerful and free from male domination” (Theberge, 1985, p. 202). Theberge discusses both energy and creativity as more feminist ways of conceiving of power in sport (Theberge, 1987). I argue that creative and energetic power as well as the experience of a strong body free from male domination can be cultivated in the aerobic workout.In the research presented here, I discuss common theoretical critiques of the practice of aerobics, review interactive studies of aerobics, and describe the method and practice of teaching both aerobics and Hatha Yoga. Quoting students in a yoga class, I note certain aspects of the class that might make it an empowering, consciousness-changing experience for these students. The yoga teaching methods discussed here are used as a guideline for the discussion of the empowering aerobic workout, which prescribes methods for teaching empowering aerobics using the recommendations, critiques and comments from the preceding sections. The purpose of this paper, rather than being a comparison of two representative samples of research subjects in yoga and aerobics classes, is to suggest that a juxtaposition of methods of teaching might reveal practical knowledge about empowering students in an aerobics class. Before discussing teaching and empowerment in particular, I offer the following theoretical perspectives on aerobics which are grounded in Cultural Studies, the assumptions of which are discussed below.

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Koomen, Jonneke. "International Relations/Black Internationalism: Reimagining Teaching and Learning about Global Politics." International Studies Perspectives 20, no. 4 (August 2, 2019): 390–411. http://dx.doi.org/10.1093/isp/ekz008.

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Abstract A growing body of critical scholarship interrogates racism in international relations. Yet many introductory undergraduate courses reproduce the colonial and racist foundations and practices of the discipline for new students of global politics. This article argues that, to engage seriously racism in international relations, scholars must rethink undergraduate curriculum and pedagogy. To this end, I offer an alternative model of teaching introductory international relations courses. I propose reading the disciplinary canon alongside, through, and against the texts of Black internationalists. This diverse intellectual and political tradition provides ways to (re)claim the study of race, racism, and Black liberation struggles as international politics. In doing so, Black internationalism allows international relations scholars to radically rethink our curricula, our classrooms, our pedagogy, and the politics of knowledge-making more broadly.

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Coelho, Allan da Silva, and Fernanda Malafatti. "Paulo Freire e o cristianismo da libertação: contribuição do conceito de visão social de mundo." Praxis Educativa 16 (2021): 1–16. http://dx.doi.org/10.5212/praxeduc.v.16.16638.029.

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The possibility of relating Paulo Freire’s pedagogical theory, especially his work Pedagogy of the oppressed, with Liberation Theology in Latin America, from the category of social worldview, as a concept of a certain tradition of Marxism that runs from Lucien Goldmann to Michael Löwy, is studied. In this proposal, understanding Christian liberation, not only as a social movement but also as a bearer of a given social worldview, allowed to understand Paulo Freire’s work as part of a social group that constitutes a complete and coherent significant totality, with explicit characteristics. The approach of this study had an interdisciplinary character, which associated Philosophy of Education, Sociology and Religious Studies. Inspired by the methodology of the Sociology of Knowledge, it is proposed that Freire’s biography only confirms some elements of his shared ethical-critical options, which can be deepened with subversive potential.

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Sulaiman, Ahmad. "Using Freire to critique Ikatan Mahasiswa Muhammadiyah’s pedagogical framework." Ta'dibuna: Jurnal Pendidikan Islam 8, no. 2 (October 28, 2019): 177. http://dx.doi.org/10.32832/tadibuna.v8i2.2054.

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Neo-liberalization is a systematic and global movement of exploitation. However, neo-liberalization is fragile because of its reliance on culture. Since culture grants power to neo-liberalization, culture also paradoxically has the potential to diminish neo-liberalization. In Indonesia, Islam is the ultimate moral and cultural force and, therefore, it can be a powerful resistant instrument again neo-liberalization. This paper will first identify Islam as an ideology of resistance and, therefore, a source for a pedagogy of resistance among Muslims. Subsequently, it will bring into scrutiny the critical pedagogy framework of one of the prominent Indonesian youth Muslim associations called Ikatan Mahasiswa Muhammadiyah (IMM) or Muhammadiyah Student Association. The examination incorporates the lenses of Freire (1970), one of the most influential critical education literature in the 21st century. This paper shows that while IMM can rearticulate critical pedagogy in its context so the transformation can be more easily accepted by the masses, IMM may fail to bring the liberation to a broader, global context where oppressions are deeply rooted. AbstrakNeoliberalisasi adalah gerakan eksploitasi yang sistematis dan global. Namun, neoliberalisasi itu rapuh karena bergantung pada budaya. Satu sisi budaya menguatkan neoliberalisasi, secara paradoks budaya juga berpotensi melemahkan neoliberalisasi. Di Indonesia, Islam adalah kekuatan moral dan budaya tertinggi dan, karena itu, Islam dapat menjadi instrumen yang kuat untuk melawan neoliberalisasi. Artikel ini pertama-tama akan mengidentifikasi Islam sebagai ideologi perlawanan dan karena itu, menjadi sumber pedagogi perlawanan di kalangan umat Islam. Selanjutnya, tulisan ini akan memeriksa kerangka pedagogi kritis dari salah satu asosiasi pemuda muslim Indonesia terkemuka yang disebut Ikatan Mahasiswa Muhammadiyah (IMM). Penelitian ini menggunakan perspektif Freire (1970), salah satu rujukan pendidikan kritis paling berpengaruh di abad ke-21. Artikel ini menunjukkan bahwa IMM dapat mengartikulasikan pedagogi kritis dalam konteksnya sehingga transformasi dapat lebih mudah diterima oleh massa, hanya saja IMM mungkin akan gagal membawa pembebasan ke konteks global yang lebih luas di mana penindasan mengakar.

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Dachille, Rae. "Running the Numbers for the Path of Mantra: Distinguishing the Thirteenth Bhūmi in Fifteenth-Century Tibet." Religions 12, no. 3 (March 9, 2021): 175. http://dx.doi.org/10.3390/rel12030175.

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This article explores a Buddhist text in which numbers set the very stakes for liberation. In 1404, Ngor chen Kun dga’ bzang po (1382–1456), who was to become one of the most esteemed tantric commentators of the Tibetan Sakya tradition, composed his first polemical text, Dispelling Evil Misunderstandings of the Explanation of the Ground of Zung ‘jug Vajradhara. In this early work, Ngor chen grapples with the relationship between the path of perfections and of secret mantra as conduits to liberation. I illuminate the ways in which ritual, exegesis, and pedagogy converge in Ngor chen’s text to reveal larger implications for distinguishing the eleventh and thirteenth grounds (bhūmi) of Buddhahood in fifteenth-century Tibet. In concluding, I highlight the art of differentiation as a fundamental Tibetan scholastic enterprise and briefly engage Ngor chen’s acts of distinguishing sūtra and tantra in conversation with those of key Tibetan predecessors and contemporaries.

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Allison, Geth. "Sentipensante (sensing/thinking) Pedagogy: Education for Wholeness, Social Justice and Liberation - By Laura I. Rendón." Teaching Theology & Religion 13, no. 2 (March 31, 2010): 175–76. http://dx.doi.org/10.1111/j.1467-9647.2010.00603.x.

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Journal articles on the topic 'Liberation Pedagogy'

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