Journal articles: 'Pedagogy of the oppressed'

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Gutiérrez, Nerea. "Pedagogy of the oppressed." Social and Education History 7, no. 2 (June 23, 2018): 201. http://dx.doi.org/10.17583/hse.2018.3578.

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Fonseca, Sérgio C., and Soraya Maria Romano Pacifico. "Paulo Freire antes de "Pedagogia do Oprimido", ou, de "Educação e atualidade brasileira" à "Educação como prática da liberdade" / Paulo Freire before "Pedagogy of the oppressed"..." Cadernos CIMEAC 7, no. 2 (December 20, 2017): 36. http://dx.doi.org/10.18554/cimeac.v7i2.2445.

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A obra de Paulo Freire é bastante lembrada a partir de trabalhos centrais no conjunto de suas produções, a exemplo de "Pedagogia do oprimido"; "Professora sim, tia não"; "Pedagogia da esperança" e "Pedagogia da autonomia", além de diversos outros títulos de sua autoria não menos importantes, porém, nem tão exitosos em termos de edições, traduções e publicações em outros países. Ademais, uma espécie de jargão freireano tem como fonte "Pedagogia do oprimido", a exemplo das expressões opressor, oprimido, educação bancária e educação libertadora. Em contraposição a essa fama vinda do início dos anos 1970, o propósito deste artigo é demonstrar que alguns conceitos e termos importantes como democracia, personalidade democrática, organicidade, fase de trânsito e rachadura foram elaborados por Paulo Freire em textos de sua juventude intelectual e que, além disso, foram importantes por contribuírem com as primeiras camadas de conceituação para obras que registraram a estabilização de alguns princípios importantes e constantes de Pedagogia do oprimido. Para tanto, foram tomadas como fonte uma série de artigos assinados por Paulo Freire e publicados no Diário de Pernambuco, em 1957, bem como sua tese doutoral "Educação e atualidade brasileira", de 1959, e "Educação como prática da liberdade", de 1967, com indicação em prefácio de elaboração em 1965.Palavras-chave: Paulo Freire; Democracia; "Educação e atualidade brasileira"; "Educação como prática da liberdade". ABSTRACT: The work of Paulo Freire is well known due to central books among the set of his papers, like "Pedagogy of the oppressed", "Teachers as cultural workers", "Pedagogy of hope" and "Pedagogy of autonomy", as well as several other titles that, despite their importance, are not so successful in terms of editions, translations and publications in other countries. In addition, a kind of Freirean jargon has as its source "Pedagogy of the oppressed", using expressions like oppressor, oppressed, banking model of education and liberating education. In contrast to this fame built in the early 1970s, the purpose of this article is to demonstrate that some important concepts and terms such as democracy, democratic personality, organicity, transit phase and crack were elaborated by Paulo Freire in his early texts, which were important for contributing to the first layers of conceptualization for works that consolidate some important principles of Pedagogy of the oppressed. In this article, thus, we use a series of articles published by Paulo Freire in Diário de Pernambuco in 1957 as well as his Ph.D. thesis entitled "Education and Brazilian actuality" (1959) and "Education as the practice of freedom" (1965-1967).Keywords: Paulo Freire; Democracy; "Education and Brazilian actuality"; "Education as the pratice of freedom".

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Zorn, Jeff. "Henry Giroux’s pedagogy of the oppressed." Academic Questions 14, no. 4 (December 2001): 69–81. http://dx.doi.org/10.1007/s12129-001-1041-4.

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Trifonas, Peter Pericles. "“Pedagogy of the Oppressed: 50 years”." Review of Education, Pedagogy, and Cultural Studies 40, no. 5 (October 20, 2018): 367–70. http://dx.doi.org/10.1080/10714413.2019.1570789.

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Stonebanks, Christopher Darius. "(Re)discovering Pedagogy of the Oppressed." LEARNing Landscapes 14, no. 1 (June 24, 2021): 379–91. http://dx.doi.org/10.36510/learnland.v14i1.1054.

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This article chronicles a crisis of alignment regarding Critical Pedagogy due to the top-down power structures of White authority that is pervasive in the theory’s North American academic environment. Contesting the often touted “radical” or “revolutionary” nature of Critical Pedagogy in higher education spaces, the author questions his relationship with Paulo Freire’s work, Pedagogy of the Oppressed, ultimately abandoning the content of writing over the way the theory/philosophy is lived in academia. Through the lived experience of engaging with community in the James Bay Cree territories and Malawi, the question is asked as to who owns Freire’s rebellious call to action.

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Haymes, Stephen Nathan. "Race and Freire’s Pedagogy of the Oppressed." Radical Philosophy Review 5, no. 1 (2002): 165–75. http://dx.doi.org/10.5840/radphilrev200251/214.

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Eagan, Jennifer. "Forum: Paulo Freire's Pedagogy of the Oppressed." Administrative Theory & Praxis 32, no. 3 (September 2010): 429–30. http://dx.doi.org/10.2753/atp1084-1806320308.

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Torres, Carlos Alberto. "Fifty Years after Pedagogy of the Oppressed." Sociology of Race and Ethnicity 5, no. 4 (August 11, 2019): 596–97. http://dx.doi.org/10.1177/2332649219869593.

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Nweke, Charles C., and Anthony T. Owoh. "On pedagogy of the oppressed: An appraisal of Paulo Freire’s philosophy of education." OGIRISI: a New Journal of African Studies 16 (October 2, 2020): 62–75. http://dx.doi.org/10.4314/og.v16i1.4.

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Education is critical to human development. Scholars have always been concerned with the appropriate method or pedagogy to adopt for education. Usually two parties are involved in any learning process- the teacher and the learner(s). The contention on pedagogy has always been whether learning ought to be teacher centered or student centered. While the proponents of traditional pedagogue in education emphasize the experience of the teacher; most modern and contemporary scholars like John Dewey and Paulo Freire emphasize the experience of the learner. Paulo Freire rejected the traditional education system tagging it a banking system because it tends to impose the experience of the teacher on the learner; undermining the experience and personal total development of the learner. He proposed a critical pedagogue as an ideal; a pedagogue that is problem-posing with emphasis laid on the experience of the learner. This article studies Paulo Freire’s critical pedagogue using the analytic method. It finds that Paulo Freire’s pedagogue is emancipatory because it promotes freedom of thought, encourages innovation and is capable of molding people into active citizens with the ability to hold their leaders responsible for bad governance. In this sense, the pedagogue can be handy for political participation and nation building. The article also finds that the pedagogue can lead to anarchy in the learning environment with its seeming overemphasis on the freedom of thought of the learners; it can give learners undue control or influence over their teachers. Keywords: Education, Pedagogy, Experience.

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Néspoli, José Henrique Singolano. "Educação popular e emancipação: a "Pedagogia do oprimido" como projeto contra-hegemônico das classes subalternas / Popular education and emancipation..." Cadernos CIMEAC 10, no. 1 (July 16, 2020): 94. http://dx.doi.org/10.18554/cimeac.v10i1.4065.

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O artigo pretende examinar as relações entre educação popular e emancipação presentes na Pedagogia do Oprimido desenvolvida por Paulo Freire. Segundo este autor, as práticas de educação popular se definem fundamentalmente pelas relações que elas estabelecem com as lutas emancipatórias empreendidas pelos oprimidos. Deste ponto de vista, o texto procura analisar o processo de constituição e emergência histórica do método Paulo Freire no cenário político e educacional brasileiro dos anos 1960 tendo por objetivo examinar as relações que a Pedagogia do Oprimido estabeleceu com as lutas dos trabalhadores e das camadas populares pela emancipação das classes subalternas naquele contexto. Com base nesta perspectiva, o texto aborda a Pedagogia do Oprimido não como uma obra individual de um autor específico, mas como expressão orgânica das classes subalternas e de seu projeto contra hegemônico de transformação da sociedade.Palavras-chave: História e filosofia da educação, educação e política, Paulo Freire, emancipação das classes subalternas. Abstract: The article aims to examine the relationship between popular education and emancipation present in the Pedagogy of the Oppressed developed by Paulo Freire. According to this author, the practices of popular education are fundamentally defined by the relations they establish with the emancipatory struggles undertaken by the oppressed. From this point of view, the text seeks to analyze the process of constitution and historical emergence of the Paulo Freire method in the Brazilian political and educational scenario of the 1960s with the objective of examining the relations that the Pedagogy of the Oppressed established with the struggles of workers and the popular classes for the emancipation of the subaltern classes in that context. From this perspective, the text approaches the Pedagogy of the Oppressed not as an individual work of a specific author, but as an organic expression of the subaltern classes and their counter-hegemonic project of transformation of society.Keywords: History and philosophy of education, education and politics, Paulo Freire, emancipation of subaltern classes.

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Walsh, Kieran. "Medical education: A new pedagogy of the oppressed?" Medical Teacher 36, no. 2 (September 4, 2013): 175–76. http://dx.doi.org/10.3109/0142159x.2013.826795.

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Williams, Johnny E. "Paulo Freire Pedagogy of the Oppressed Book Appreciation." Sociology of Race and Ethnicity 5, no. 4 (August 11, 2019): 597. http://dx.doi.org/10.1177/2332649219869595.

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Strmic-Pawl, Hephzibah, and Steve Garner. "50th Anniversary of Freire’s Pedagogy of the Oppressed." Sociology of Race and Ethnicity 5, no. 4 (August 17, 2019): 595. http://dx.doi.org/10.1177/2332649219870138.

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Margolin, Leslie. "A Pedagogy of Privilege." Journal for the Education of the Gifted 19, no. 2 (January 1996): 164–80. http://dx.doi.org/10.1177/016235329601900204.

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In this essay, I argue that gifted education is the flip side of the “pedagogy of the oppressed”; that it is a strategy to single out the children of the affluent for training in leadership and dominance. Contrary to stereotypes usually associated with gifted education, this pedagogy is not characterized by academic rigor but is organized around the personal and social traits associated with the gifted themselves.

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DA COSTA, BELMIRO MATOS. "Moving towards Climate Justice with Pedagogy of the Oppressed." FORUM 62, no. 2 (2020): 189. http://dx.doi.org/10.15730/forum.2020.62.2.189.

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Rivage-Seul, Marguerite. "Peace Education: Imagination and the Pedagogy of the Oppressed." Harvard Educational Review 57, no. 2 (July 1, 1987): 153–70. http://dx.doi.org/10.17763/haer.57.2.w651268507w5rg4u.

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Arguing that peace education in the United States is constrained by its tenacious adherence to technical reason, Marguerite K. Rivage-Seul underscores the need for peace educators and their students to cultivate "moral imagination." The author first examines concepts of moral imagination recently advanced by educational theorists and peace educators, and demonstrates that these concepts also fail to transcend the limits of technical thought regarding the nuclear arms race. She then carefully develops a view of moral imagination around the ideas of Paulo Freire and Franz Hinkelammert; one that is grounded in an understanding of human intersubjectivity, and in the ways in which the poor "read" the world and perceive possibilities for human welfare beyond the status quo.

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Herrick, Tim. "The student guide to Freire’s pedagogy of the oppressed." Pedagogy, Culture & Society 27, no. 3 (August 21, 2018): 419–21. http://dx.doi.org/10.1080/14681366.2018.1503497.

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Warren, Linds. "Theatre Of The Oppressed: Developing A Pedagogy Of Solidarity?" Theatre Research in Canada 19, no. 2 (September 1998): 177–92. http://dx.doi.org/10.3138/tric.19.2.177.

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Dr. I. Ajit, Dr I. Ajit. "Learner Autonomy through Smartphone Applications Vis-À-Vis Paulo Freire’s Pedagogy of The Oppressed." International Journal of Scientific Research 3, no. 5 (June 1, 2012): 99–100. http://dx.doi.org/10.15373/22778179/may2014/32.

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Denzin, Norman K. "Performing Critical Pedagogy in a Politicized Public Sphere." Qualitative Inquiry 26, no. 2 (October 14, 2019): 238–41. http://dx.doi.org/10.1177/1077800419879082.

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Here, I outline a performative approach to the politicized public sphere specifically drawing on Moises Kaufman’s Laramie Project,1 Saldaña’s call for a critical ethnotheatre that engages key moments in a culture’s history, and Augusto Boal’s Theatre of the Oppressed.

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Tolomelli, Alessandro. "Theatre of the oppressed: linking research, political commitment and pedagogical perspectives." Revista Internacional Interdisciplinar INTERthesis 13, no. 3 (September 1, 2016): 43. http://dx.doi.org/10.5007/1807-1384.2016v13n3p43.

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http://dx.doi.org/10.5007/1807-1384.2016v13n3p43The intellectual path of Augusto Boal ran parallel with his own life. “A path made by walking”, we can say using Machado’s words. In my personal experience, working as an educator I discovered the necessity of a pedagogical framework to sustain the practice; thinking as educationalist I realized the importance of the political meanings of education; acting as a Theatre of the Oppressed professional I understood the importance of keeping links between theory and praxis, personal and academic research. To summarize, in this paper I try to connect some points between pedagogy, politics and research using the method of the Theatre of the Oppressed as a framework. The first part described the reasons of my interest in the Pedagogy of the Oppressed (P. Freire) and then on the Theatre of the Oppressed (A. Boal). Later on, the focus is on the meaning of the words ‘theatre’ and ‘oppression’ to explain the aims and the roots of the Theatre of the Oppressed. At the end of the paper the project is presented: “TOgether”, a European research-action path aimed at constructing a curriculum for the Theatre of the Oppressed trainer as well as experimenting with the aesthetic potential of the method.Teatro do oprimido: pesquisa da ligação, compromisso político e perspectivas pedagógicasA trajetória intelectual de Augusto Boal correu em paralelo com sua própria vida. "Um caminho feito a pé", usando as palavras de Machado. Na minha experiência pessoal trabalhando como educador, eu descobri a necessidade de uma estrutura pedagógica para sustentar a prática. Pensando como educador, eu percebi a importância do significado político da educação. Agindo como um profissional do Teatro do Oprimido, eu compreendi a importância de manter ligações entre teoria e prática, a vida pessoal e a pesquisa acadêmica. Para resumir, neste artigo eu tento conectar alguns pontos entre a pedagogia, política e pesquisa utilizando o método do Teatro do Oprimido como estrutura. Na primeira parte descrevi as razões de meu interesse na Pedagogia do Oprimido (Paulo Freire), e em seguida, no Teatro do Oprimido (Augusto Boal). Posteriormente, o foco é no significado das palavras "teatro" e "opressão" para explicar os objetivos e as raízes do Teatro do Oprimido. No final do artigo o projeto "TOgether" é apresentado: a trajetória de uma pesquisa-ação europeia destinada à construção de um currículo para o formador do Teatro do Oprimido, bem como experiências com o potencial estético do método.

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Abbott, Diana, and Ken Badley. "Pedagogy of the Oppressed Fifty Years On: A Review Essay." International Journal of Christianity & Education 24, no. 1 (April 8, 2019): 108–15. http://dx.doi.org/10.1177/2056997119837927.

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Howard, Leigh Anne. "Speaking theatre/doing pedagogy: re‐visiting theatre of the oppressed." Communication Education 53, no. 3 (July 2004): 217–33. http://dx.doi.org/10.1080/0363452042000265161.

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HOLST, JOHN. "Paulo Freire in Chile, 1964–1969: Pedagogy of the Oppressed in Its Sociopolitical Economic Context." Harvard Educational Review 76, no. 2 (July 1, 2006): 243–70. http://dx.doi.org/10.17763/haer.76.2.bm6532lgln2744t3.

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In this article, John Holst presents findings of his historical research on Paulo Freire's educational work in Chile from 1964 to 1969. Freire's Education as the Practice of Freedom, which was written in 1965 from notes he brought from Brazil, was informed by a liberal developmentalist outlook. In contrast, his Pedagogy of the Oppressed, written toward the end of his stay in Chile from 1967 to 1968, was influenced by Marxist humanist ideology. Considering this relatively rapid change in Freire's educational philosophy, Holst explores the manner in which Freire's time and work in Chile affected his ideological evolution. Holst contributes to Freirean studies by demonstrating that Freire's work in the Chilean political context proved to be decisive in his ideological and pedagogical growth. Freire's ideological evolution inspired his writing of Pedagogy of the Oppressed, widely considered one of the most important books on education in the twentieth century. Ultimately, Holst argues that Freire's pedagogy, like all pedagogy, can only be understood fully when seen within the specific sociopolitical and economic contexts within which it developed. Pedagogies are collective in nature, and Freire's, as he himself recognized, was no exception.

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Nurenberg, David. "What Does Injustice Have to Do with Me? A Pedagogy of the Privileged." Harvard Educational Review 81, no. 1 (March 21, 2011): 50–64. http://dx.doi.org/10.17763/haer.81.1.50456q442p161473.

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In this article, David Nurenberg relates his experiences as a suburban high school humanities teacher struggling to engage students with issues of social justice. His story reveals what happens when a teacher works against the resistance of his primarily white and privileged students to reading "literature of the oppressed" on the grounds that it is irrelevant to their lives. Nurenberg draws on Freirean pedagogy, which encourages socially conscious educators to help make learning authentic and relevant by engaging students with curricula focused on issues of social injustice, and asks us to consider what a pedagogy of the oppressed is for students who do not see their lives as such. He reflects on the dynamics of his classroom using applicable theory and speculates about what is possible in teaching social justice in a place of privilege.

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Stojanovic-Djordjevic, Tamara. "Pedagogy of boys Dictionary of Technology as phenomenology of cycles without a history." Filozofija i drustvo 26, no. 1 (2015): 139–55. http://dx.doi.org/10.2298/fid1501139s.

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The author examines the pedagogical interpretation and contribution of the Dictionary of Technology (published in 1981) and critical revolutionary pedagogy of Paulo Freire and his followers, Henry Giroux and Peter McLaren. A comparative ref lection on the Dictionary of Technology and Pedagogy of the Oppressed, Paulo Freire most renowned book, is possible due to the clear effort of both works directed against the dehumanization and conversion of the pedagogical process into technology. Freire educational process sees as a simulacrum of the banking system while the Dictionary of Technology very closely, but more generally sees it as the predominance of illusion, no matter who is oppressed by whom. The illusion would exist even in a world without a relationship of dominance, because the dismissal of oppression will not liberate us from the history.

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Beckman, Mary. "Classroom Methods Mirroring Workplace Values: Pedagogy of the Oppressed, Feminist Pedagogy and Writing Across the Curriculum." Review of Radical Political Economics 22, no. 2-3 (June 1990): 139–57. http://dx.doi.org/10.1177/048661349002200207.

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Tokas, Rani. "Freire, Paulo ‘Pedagogy of the Oppressed’, Continuum Publication, New York, 2005." Learning Community-An International Journal of Educational and Social Development 6, no. 2and3 (2015): 283. http://dx.doi.org/10.5958/2231-458x.2015.00027.5.

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Holst, John D. "Fifty Years of Pedagogy of the Oppressed: A Book Review Essay." Adult Education Quarterly 70, no. 4 (August 5, 2020): 395–402. http://dx.doi.org/10.1177/0741713620946721.

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Belliappa, Jyothsna Latha. "Extending feminist pedagogy in conferences: inspiration from Theatre of the Oppressed." Gender and Education 32, no. 1 (October 22, 2019): 101–14. http://dx.doi.org/10.1080/09540253.2019.1646412.

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Ferguson, Janet. "Book Review: The student guide to Freire’s pedagogy of the oppressed." Journal of Transformative Education 17, no. 2 (January 20, 2019): 195–97. http://dx.doi.org/10.1177/1541344618824933.

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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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Kohli, Rita. "Racial Pedagogy of the Oppressed: Critical Interracial Dialogue for Teachers of Color." Equity & Excellence in Education 45, no. 1 (January 2012): 181–96. http://dx.doi.org/10.1080/10665684.2012.644187.

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Nandi, M. "Pedagogy by the oppressed: Negotiating power and identity in the white academy." Women & Performance: a journal of feminist theory 15, no. 1 (January 2005): 127–40. http://dx.doi.org/10.1080/07407700508571491.

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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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CAMPOS, Cynthia De Lima. "Pedagogia do oprimido e extensão rural: Iniciativas de empoderamento feminino no Seridó paraibano." INTERRITÓRIOS 4, no. 6 (June 4, 2018): 32. http://dx.doi.org/10.33052/inter.v4i6.236735.

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Dentre as metodologias apontadas pela Política Nacional de Assistência Técnica e Extensão Rural (PNATER), considerada a nova ATER, e orientada pelos “princípios do desenvolvimento sustentável, incluindo a diversidade de categorias e atividades da agricultura familiar, e considerando elementos como gênero, geração e etnia” (BRASIL, 2003), destacam-se a pedagogia da alternância e a pedagogia do oprimido, esta última discutida em livro homônimo pelo seu criador, o pedagogo Paulo Freire (2013), que, grosso modo, defende uma educação que possa dar ao educando a capacidade de se reconhecer como oprimido, para então, somente nesses moldes libertar-se da opressão. Nessa perspectiva, as mulheres agricultoras, podem ser consideradas, ao menos duas vezes, submissas à opressão: pelo capitalismo, cuja face se revela no agronegócio, e pelos seus próprios companheiros, dadas as condições de desigualdade no campo. Assim, com base na pedagogia do oprimido, a pesquisadora adentrou, com as devidas permissões, no assentamento Fortuna, localizado na cidade de Cuité, Seridó paraibano, com o objetivo de levar formação às mulheres da comunidade, de modo a lhes oferecer a possibilidade de empoderamento, sobretudo por meio da obtenção de uma renda. Foram realizadas visitas orientadas pelo Diagnóstico Rural Participativo, bem como visitas in loco. Ao longo das intervenções, algumas dificuldades foram se colocando, das quais destacou-se o fato de que boa parte das mulheres não havia pensado na possibilidade de empoderamento a partir da comercialização de sua produção. Ademais, o número de extensionistas que chegam a tais comunidades levando promessas quase nunca cumpridas, acaba por estimular a desconfiança em qualquer iniciativa. Aos poucos, as mulheres foram aderindo à proposta, levando à oficialização de uma marca para comercialização dos produtos. Nesta etapa do processo, os resultados obtidos são muito mais de ordem política, no sentido de entendimento dessas mulheres sobre a importância do empoderamento, do que de fato pela geração de renda, que ainda se encontra em estado incipiente.Pedagogia do Oprimido. Extensão Rural. Empoderamento Feminino. Mulheres Agricultoras. Agricultura Familiar.AbstractPedagogy of the oppressed and rural extension: Initiatives of female empowerment in the micro-region of Seridó paraibanoAmong the methodologies pointed out by the National Policy of Technical Assistance and Rural Extension (PNATER), considered the New ATER, and guided by "the principles of sustainable development, including the diversity of categories and activities of family agriculture, and considering elements such as gender, generation and ethnicity" (BRASIL, 2003), the pedagogy of alternation and the pedagogy of the oppressed are highlighted, the latter discussed in a book of the same name by its creator, the pedagogue Paulo Freire (2013), who, roughly speaking, defend an 1 education that can give the student the ability to recognize himself as oppressed, for then, only in these ways to free oneself from oppression. In this perspective, women farmers can be considered, at least twice, subject to oppression: by capitalism, whose face is revealed in the agribusiness, and by their own companions, due to the conditions of inequality in the field. Thus, based on the pedagogy of the oppressed, the researchers entered, with the appropriate permissions, in the Fortuna settlement, located in the city of Cuité, Seridó of Paraíba (Brazil), with the objective of training the women of the community, in order to offer them the possibility of empowerment, especially by earning an income. Visits were guided by the Participatory Rural Diagnosis, as well as visits in loco. Throughout the interventions, some difficulties were placed, of which it was highlighted the fact that many of the women had not thought about the possibility of empowerment from the commercialization of their production. In addition, the number of extensionists who arrive at such communities carrying promises almost never fulfilled, ends up stimulating distrust in any initiative. Gradually, the women were adhering to the proposal, leading to the officialisation of a brand to commercialize the products. In this stage of the process, the results obtained are much more of a political order, in the sense of the understanding of these women on the importance of empowerment, than in fact by income generation, which is still in an incipient state.Pedagogy of the Opressed. Rural Extension. Women Empowerment. Women Farmers. Family Agriculture.

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Loivos, Kamilla Corrêa. "Entrevista com Myra Bergman Ramos." Cadernos de Tradução 40, no. 2 (May 19, 2020): 365–76. http://dx.doi.org/10.5007/2175-7968.2020v40n2p365.

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A presente entrevista apresenta um resumo de três entrevistas realizadas com Myra Bergman Ramos, a “tradutora acidental” norte-americana que verteu o manuscrito de 1968 da obra Pedagogia do Oprimido do português para o inglês. A partir de sua versão, a obra Pedagogy of the Oppressed foi publicada em Nova York em 1970 e sua enorme repercussão foi o que possibilitou a publicação da Pedagogia do Oprimido no Brasil, em 1974, em português. A partir de duas entrevistas estruturadas por e-mail e uma telentrevista semiestruturada, diversas questões sobre a tradução, a tradutora e o ato de traduzir foram levantadas com o objetivo de contribuir para o subcampo dos Estudos de Tradução denominado Sociologia da Tradução com enfoque nos Estudos do Tradutor (Chesterman, 2014).

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Jordan, Sheri. "Undocumented Mexican Immigrants in Adult ESL Classrooms: Some Issues to Consider." International Journal of Literacy, Culture, and Language Education 1 (March 5, 2012): 238–50. http://dx.doi.org/10.14434/ijlcle.v1i0.26838.

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With anti-immigrant sentiments permeating the media, policy, and public discourse throughout the United States, little room seems to exist for understanding what drives Mexican migrants northward. However, while acknowledging the historical conditions leading to US immigration policy, negative discourses and stereotypes in the American media and public, continuing Mexican migration in spite of great sacrifice, and the choices of individuals to migrate to the US, adult ESL educators need a framework as they encounter these students in the classroom. This framework combines Freire’s “pedagogy of the oppressed” with a transformative pedagogy that relinquishes deficit models and invites student knowledge into the classroom.

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Lewis. "Teaching with Pensive Images: Rethinking Curiosity in Paulo Freire's Pedagogy of the Oppressed." Journal of Aesthetic Education 46, no. 1 (2012): 27. http://dx.doi.org/10.5406/jaesteduc.46.1.0027.

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Irwin, Jones. "Authority Through Freedom. On Freire’s Radicalisation of the Authority-Freedom Problem in Education." Espacio, Tiempo y Educación 5, no. 1 (January 1, 2018): 57. http://dx.doi.org/10.14516/ete.191.

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Paulo Freire’s approach to the question of ‘authority and freedom’ in education and teaching (as well as in the political sphere), takes its cue from his early and radical approach to literacy education in Brazil in the 1960s. However, the radical democratic thrust of this educational vision meets very significant political resistance in Brazil and Freire spends 30 years in exile. This essay explores how this Freirean approach needs to be contextualised in the specifically Brazilian context. However, it also explores his original contribution to the wider problematic of authority and freedom in the Philosophy of Education. In Freire, there is a simultaneous critique of traditionalism and progressivism (not dissimilar to Dewey’s in Experience and Education) and this allows Freire to reconceptualise the relation between authority and freedom in education. We explore how Freire’s 1968 text Pedagogy of the Oppressed articulates this understanding very clearly and from a very strong conceptual-philosophical perspective. In the latter part of the essay, we look at how Freire’s later work, in for example Pedagogy of Hope: Reliving Pedagogy of the Oppressed, represents a return to a more experiential analysis of the question of authority and freedom in education. Nonetheless, while recognising the need for a philosophy of education to develop «in a manner in keeping with the times», there is also a very strong continuity between the early and later work in this understanding. In brief, in both his earlier and later work, Freire develops an understanding of an «authority through freedom», a co-dependent relationship between these two variables in pedagogy, as also in political life.

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Bartolomé, Lilia. "Beyond the Methods Fetish: Toward a Humanizing Pedagogy." Harvard Educational Review 64, no. 2 (July 1, 1994): 173–95. http://dx.doi.org/10.17763/haer.64.2.58q5m5744t325730.

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In this article, Lilia Bartolomé argues that the current focus on finding the right "methods" to improve the academic achievement of students who have historically been oppressed hides the less visible but more important reasons for their performance: the asymmetrical power relations of society that are reproduced in the schools, and the deficit view of minority students that school personnel uncritically, and often unknowingly, hold. Bartolomé argues instead for a humanizing pedagogy that respects and uses the reality, history, and perspectives of students as an integral part of educational practice. Discussing two approaches in particular that show promise when implemented within a humanizing pedagogical framework — culturally responsive education and strategic teaching — Bartolomé emphasizes the need for teachers' evolving political awareness of their relationship with students as knowers and active participants in their own learning.

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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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Ango, Samuel Peni. "Educating for justice and righteousness in Nigerian society: Applying Freire’s pedagogy of the oppressed." International Journal of Christianity & Education 22, no. 2 (March 9, 2018): 99–111. http://dx.doi.org/10.1177/2056997118755410.

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Nigerian society is bedeviled by corruption and injustice, whose prevalence may be partly explained by the dominant educational systems in the country. Paulo Freire has suggested that unjust systems are sustained by educational systems that condition learners to accept injustice. He also indicts the church for supporting such educational systems. He proposes the problem-posing education that helps learners to question and act against the conditions of their oppression to gain freedom from such conditions. This article proposes that, as the Bible enjoins us to “train up a child in the way that he should go” (Prov 22:6), and Jesus Christ often posed problems to encourage learners to think and act, Freire’s problem-posing approach is a good model for Christian educators to use in nurturing justice and righteousness in Nigeria, Africa, and the entire world.

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Garcia, Betty, Elizabeth Crifasi, and Adrienne B. Dessel. "Oppression Pedagogy: Intergroup Dialogue and Theatre of the Oppressed in Creating a Safe Enough Classroom." Journal of Social Work Education 55, no. 4 (May 31, 2019): 669–83. http://dx.doi.org/10.1080/10437797.2019.1567414.

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Joseph, Ameil J. "Simulating the Other in Social Work Pedagogy: Pathologising the Oppressed through Neoliberal/Colonial Practice Teaching." British Journal of Social Work 51, no. 4 (March 27, 2021): 1408–24. http://dx.doi.org/10.1093/bjsw/bcab048.

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Abstract The use of simulated service users or ‘clients’ in social work education has lacked critical analysis in research and teaching. What is often overlooked are attentions to how constituting essentialised clients and simulating them advances historically entrenched forms of injustice in social work education and practice. This gap in research and literature in social work education should signal to the field an issue with the pervasiveness of the hegemonies of biomedical disciplinary knowledge in social work. This gap should also highlight the need to ask how, why and to what end is critical analysis an ongoing omission from a pedagogical practice that is proclaimed as very central and essential to social work practice skills education. This article explores some of these gaps in the literature within the social, historical, and political contexts that shape how neoliberalism/colonialism influence the perpetuation of these omissions in social work education. Specifically, this article explores how the use of client simulation in social work works to reproduce ideas of an innocent professional self and a pathological Other, while ejecting or separating social and political analyses of social problems, marginalising and obscuring critical perspectives, and forgoing attentions to social justice and epistemological nuances within social work.

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Fayter, Rachel. "Social Justice Praxis within the Walls to Bridges Program: Pedagogy of Oppressed Federally Sentenced Women." Journal of Prisoners on Prisons 25, no. 2 (December 1, 2016): 56–71. http://dx.doi.org/10.18192/jpp.v25i2.5008.

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Masood, Marwa Mohammad, and Md Mahmudul Haque. "From critical pedagogy to critical digital pedagogy: a prospective model for the EFL classrooms." Saudi Journal of Language Studies 1, no. 1 (July 7, 2021): 67–80. http://dx.doi.org/10.1108/sjls-03-2021-0005.

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PurposeCritical digital pedagogy (CDP) is an emerging field in education. The basic tenet of CDP involves taking learners' experiences into account and engaging them in critical thinking about social oppression. With the outbreak of the unprecedented COVID-19 pandemic, CDP has got more currency and appropriacy in the current paradigm shift in learning and teaching.Design/methodology/approachThis paper scrutinizes different aspects of CDP including its origins, theoretical underpinnings and its implementation in different contexts. It also critically reviews Freire's (1972) problem-posing education and Morris and Stommel's (2017) model of CDP.FindingsThe article proposes a CDP model based on the previous ones, which includes the core concepts and criteria of CDP and focuses on EFL classrooms.Research limitations/implicationsOne of the limitations of CDP is gaining the learners' approval in creating an environment of co-constructing knowledge moving away from traditional practices. In addition to that, the use of new media in the classroom can be intimidating for students and stakeholders alike. The lack of logistic support in many rural, remote and underdeveloped contexts cannot be ignored eitherPractical implicationsThe paper provides recommendations for future research in CDP.Originality/valueCritical pedagogy (CP) is a teaching approach in which the oppressed are basically focused and teachers and learners construct knowledge together. Recently, with the outbreak of the COVID-19 pandemic, global education had to go online. Consequently, traditional teaching and learning had to undergo a paradigm shift. Along with other changes in traditional teaching and learning practices, there has been a significant change in teaching philosophy. This is how the CDP finds its currency in this emerging unprecedented teaching and learning situation.

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Nwoye, Augustine. "Family Therapy and the Pedagogy of the Oppressed: Therapeutic Use of Songs in Apartheid South Africa." Australian and New Zealand Journal of Family Therapy 39, no. 2 (June 2018): 200–217. http://dx.doi.org/10.1002/anzf.1297.

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Andreola, Balduino Antonio. "PAULO FREIRE E A CONDIÇÃO DA MULHER." Roteiro 41, no. 3 (October 4, 2016): 609. http://dx.doi.org/10.18593/r.v41i3.10398.

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Resumo: De natureza bibliográfica, neste ensaio teve-se por objetivo (re)visitar o tema da condição da mulher na obra de Freire. O autor denuncia toda forma de discriminação. A da mulher, mais explicitamente em Pedagogia da Esperança, À sombra desta mangueira, Pedagogia da Indignação e Pedagogia dos sonhos possíveis. Sobre Pedagogia do Oprimido declarou que jamais teria escrito o livro se permitisse oprimir suas filhas, sua mulher ou as mulheres com quem trabalhava. Mas aceitou as críticas das feministas americanas de que a linguagem daquele livro era machista. Por outro lado, um amplo movimento feminista na Suíça se inspirou naquela obra para sua luta, sem vê-la na mesma linguagem machista. Segundo o grande linguista Manfred Peters, a mudança da linguagem machista deve inserir-se num processo de transformação social, sem o qual somente alterações da linguagem não resolvem o problema.Palavras-chave: Mulheres. Machismo. Feminismo. Freire. Discriminação. PAULO FREIRE AND WOMAN CONDITION Abstract: This article of bibliographical nature has as objective to (re)visit the issue of the woman condition in Freire’s work. Hes denounces all forms of discrimination. The one of the woman, more explicitly in Pedagogy of Hope, In the shadow of this hose, Pedagogy of Indignation and Pedagogy of possible dreams. About Pedagogy of the Oppressed, he has stated that he would never have written the book if it permitted to oppress his daughters, his wife or the women with whom he worked. But he accepted the criticisms of American feminists that the language of that book was chauvinist. On the other hand, a broad feminist movement in Switzerland was inspired on that work for its struggle, without seeing the same chauvinist language. According to the great linguist Manfred Peters, the change of the chauvinist language should insert itself into a process of social transformation, without which no language changes would solve the problem.Keywords: Women. Chauvinism. Feminism. Freire. Discrimination. PAULO FREIRE Y LA CONDICIÓN DE LA MUJERResumen: De naturaleza bibliográfica, el ensayo tiene como objetivo (re)visitar el tema de la condición de la mujer en la obra de Freire. El autor denuncia toda forma de discriminación. La de la mujer, más explícitamente en Pedagogía de la Esperanza, A la sombra de esta manguera, Pedagogía de la Indignación y Pedagogía de los sueños posibles. Sobre Pedagogía del Oprimido, declaró que jamás habría escrito el libro si permitiese oprimir a sus hijas, a su mujer o a las mujeres con las que trabajaba. Pero aceptó las críticas de las feministas estadounidenses de que el lenguaje de aquel libro sería machista. Por otro lado, un amplio movimiento feminista en Suiza se inspiró en aquella obra para su lucha, sin ver en ella lenguaje machista. Según el gran lingüista Manfred Peters, el cambio del lenguaje machista se debe inserirse en un proceso de transformación social, sin el cual tan sólo alteraciones del lenguaje no resolverían el problema.Palabras-clave: Mujeres. Machismo. Feminismo. Freire. Discriminación.

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Hernàndez, Francesc J. "Freirismo, desigualdad social y educativa." Creativity and Educational Innovation Review, no. 4 (January 9, 2021): 130. http://dx.doi.org/10.7203/creativity.4.19329.

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Este artículo pretende dar respuesta a las siguientes cuestiones: ¿Por qué el presidente de Brasil, J. Bolsonaro, criticó la presencia de freiristas en la universidad? ¿Qué enuncia el freirismo que merezca el reproche de la primera autoridad de la república?¿Por qué sobrevive el freirismo? Para ello, se elabora un argumento genera, a partir de pruebas matemáticas, que pone el acento en la vigencia y en la centralidad de la desigualdad educativa, que Freire ya había desvelado y denunciado en la expresión de “pedagogía del oprimido”. This article seeks to answer the following questions: Why did the president of Brazil, J. Bolsonaro, criticize the presence of Freiristas in the university? What does Freirismo say that deserves the reproach of the first authority of the republic? Why does Freirismo survive? To this end, an argument is developed, based on mathematical proof, that emphasizes the validity and centrality of educational inequality, which Freire had already revealed and denounced in the expression “pedagogy of the oppressed”.

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Journal articles on the topic 'Pedagogy of the oppressed'

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