Rethinking emancipation with Freire and Rancière: A plea for a thing-centred pedagogy

Abstract

In this article, I critically engage with a vital assumption behind the work of Paulo Freire, and more generally behind any critical pedagogy, viz. the belief that education is fundamentally about emancipation. My main goal is to conceive of a contemporary critical pedagogy which stays true to the original inspiration of Freire’s work, but which at the same time takes it in a new direction. More precisely, I confront Freire with Jacques Rancière. Not only is the latter’s work on education fully predicated on the idea of emancipation. For both Freire and Rancière, literacy initiation practice can be seen as an archetypical model for understanding the emancipatory moment in education. For both, educational practices are never neutral, as they decide to a great extent on the fate of our common world. Reflecting on similarities and differences in both their positions, I will propose to conceive of critical pedagogy in terms of a thing-centred pedagogy. As such, I take a clear position in the discussion between teacher- and student-centred approaches. According to Rancière, it is the full devotion to a ‘thing’, i.e. to a subject matter we study, which makes emancipation possible. Over and against Freire’s defense of emancipatory education, I highlight with Rancière the importance of educational emancipation.     

Jacques Rancière’s Lesson on the Lesson

Abstract

This article examines the significance of Jacques Rancière’s work on pedagogy, and argues that to make sense of Rancière’s ‘lesson on the lesson’ one must do more but also less than merely explicate Rancière’s texts. It steadfastly refuses to draw out the lessons of Rancière’s writings in the manner of a series of morals, precepts or rules. Rather, it is committed to thinking through the ‘lessons’ of Rancière in another sense. Above all, Rancière wants to ‘teach’ his readers something absolutely crucial about teaching. In making this claim the article emphasizes the extent to which Rancière advocates an utterly radical pedagogy, one that completely reconceives all the central elements of ‘schooling’, including teacher, student, intelligence and knowledge. Rancière thinks it possible to teach without knowing; he believes that the best schoolmasters can operate not on the assumption of their expertise, but on the equality of intelligence; and this means ultimately that Rancière contends that we can ‘teach what we do not know’. The best schoolmasters are ignorant schoolmasters. Rancière’s radical pedagogy depends upon, just as it consistently advances, a thoroughgoing resistance to a certain form of epistemological and ontological mastery. The rejection of mastery—of schoolmasters who would know it all, and convey this knowing to their students—forms the very backbone of all of Rancière’s writings and critical investigations. This is the chief reason why Rancière is, in a way, always talking about pedagogy, even when his subject matter appears to be something else entirely.     

“Listen Then,or, Rather,Answer”: Contemporary Challenges to Socratic Education

The popularity of Jacques Rancière in recent work in educational philosophy has rejuvenated discussion of the merits and weaknesses of Socratic education, both in Plato's dialogues and in invocations of Socrates in contemporary educational practice. In this essay Jordan Fullam explores the implications of this trend through comparing Rancière's educational thought to an analysis of the relationship between dialectic and stultification in Plato's Republic. This task clarifies what is useful in the recent wave of scholarship that brings Rancière's work to bear upon Socratic education, and what we might redeem in the practice of teaching that Plato assigns to the character of Socrates in the Republic. Fullam also draws on the educational literature on Socratic education to provide further context to explore the usefulness of both Rancière and Socrates for contemporary teaching.     

Pedagogy of Ignorance

In this article I discuss how Jacques Rancière’s thought invites us to re-conceptualize the education–emancipation nexus. The primary goal of traditional approaches to emancipatory and anti-oppressive education has been to empower the oppressed so that the latter can (re)gain their voice and transform their situations. Building on Rancière’s ideas, I argue that the processes of empowering the oppressed imply that one has the power to empower the other, and thus start with an assumption of inequality. I conclude the article with a call for a pedagogy of ignorance. Grounded in Rancière’s thought, this pedagogy is ignorant of any division and hierarchy of intelligence.     

Distribution of the sensible within the Salamanca Statement and Framework for Action: maintaining patterns of inclusion and exclusion?

ABSTRACT

This paper revisits The Salamanca Statement and Framework for Action through Jacques Rancière’s writing about the distribution of the sensible. It questions the supports provided within the Maltese state education system and asks readers to ‘think again’ by asking what has been left out. The Salamanca Statement is seen as reflected within the Maltese education system, both of which, however, position people and services in particular spaces. As systems, they have a totalising quality, which disables thought or any possibility outside that which is given. They also make assumptions about equality that is achieved, whereas Rancière writes about equality as a starting point and a presupposition. This is what gives democracy and politics a possibility, two values that are at the heart of inclusion.     

Educational technology: a presupposition of equality?

The work of philosopher Jacques Rancière is used conceptually and methodologically to frame an exploration of the driving interests in educational technology policy and the sanctioning of particular discursive constructions of pedagogy that result. In line with Rancière’s thinking, the starting point for this analysis is that of equality – that people are legally, morally, intellectually, and in their everyday practices discursively equal. The use of Rancière’s concepts, demos, police, and politics, to analyse three educational technology policies internationally shows that teachers are positioned within these policies as discursively unequal, and as intellectually inferior, not only in terms of technology expertise, but crucially as pedagogues. This positioning has important implications for teachers and teacher education. Teachers are capable of recognising and critiquing inequality, and this article makes a case for an act of politics that aims to reconfigure allocated identities and power imbalances in the educational technology order.     

The promise of recognition and the repercussions of government intervention: the transpedagogical vision of popular educators in Buenos Aires,Argentina

ABSTRACT

This investigation draws from Mouffe’s [2005, On the Political. London: Routledge] theoretical work on the politics of public togetherness, together with Biesta [2011, “The Ignorant Citizen: Mouffe, Rancière, and the Subject of Democratic Education.” Studies in Philosophy and Education 30 (2): 141–153] and Kamat’s [2014, “The new Development Architecture and the Post-political in the Global South.” In The Post-Political and its Discontents: Spaces of Depoliticization, Spectres of Radical Politics, edited by J. Wilson. Edinburgh: Edinburgh University Press] insights on democratic discourses centered on empowerment, inclusion, and participatory democracy, to show how popular education and social change movements in Buenos Aires conceive of partnership building in communities under the impediment of neoliberal governance. It provides an empirical account of former popular educators who together built the first and only school in Latin America to offer educational opportunities for transgender men and women, how they secured government recognition, but eventually how they lost their power within it. In making the shift from a community-based popular school, to one run under the thumb of Argentina’s Ministry of Education, these educators were forced to drop the more radical aspects of their work in favor of a pedagogy aligned with patriarchal, neoliberalist-sanctioned reform.     

Aesthetics,Affect, and Educational Politics

This essay explores aesthetics, affect, and educational politics through the thought of Gilles Deleuze and Jacques Rancière. It contextualizes and contrasts the theoretical valences of their ethical and democratic projects through their shared critique of Kant. It then puts Rancière's notion of dissensus to work by exploring it in relation to a social movement and hunger strike organized for educational justice in Chicago's Little Village neighborhood. This serves as a context for understanding how educational provisions are linked to the aesthetic distribution of perception within the neoliberal city. It also serves as a powerful example of how these orders of perception are resisted and subverted at the local level by aesthetic and affective means. Through the Little Village hunger strike the essay argues that while Rancière allows us to recognize the aesthetic dimensions of the political, he falls short in addressing tactical and/or affective considerations. The essay concludes by seeking to extend the critical efficacy of Rancière's dissensus through a rendering of tactical affect within Deleuzian metaphysics.     

Political and Aesthetic Equality in the Work of Jacques Rancière: Applying his Writing to Debates in Education and the Arts

This paper draws on insights from Jacques Rancière's writing on politics and aesthetics to offer new perspectives on debates in education and the arts. The paper addresses three debates in turn; the place of contemporary art in schools and gallery education, the role of art in democratic education and the blurring of boundaries between participatory art and community education. I argue that Rancière's work helps to illuminate some essentialist assumptions behind dichotomous arguments about contemporary art in the classroom—both over‐hyped claims about its value, and exaggerated fears about its threat to educational values alike. On democratic education I argue that his work highlights the importance of the aesthetic dimensions of democratic learning and, on art and community education, I issue caution against readings of Rancière's work that frame his contribution as a ‘rehabilitation‘ of the aesthetic. Although each debate is tackled discretely, the paper advances the overall argument that attention to equality in Rancière's work—both aesthetic and political—is vital when applying his philosophy to debates that occupy the boundaries of education, politics and art.     

Kosmic rhetoric: Reading democracy alongside Walt Whitman and the Bhagavad Gita*

Walt Whitman’s poetry challenges how rhetorical scholars are accustomed to studying democracy. Adopting an ontology similar to, and a vocabulary inspired by, the Bhagavad Gita, Whitman roots democracy squarely in concerns of soteriology, metaphysics, spiritual practice, and the care of the self. By recovering what I call Whitman’s “kosmic rhetoric,” my goal in this essay is to inspire rhetorical scholars to discuss, debate, and reconsider several of our most deeply held assumptions about democratic politics, including anti-foundationalism and the mechanics of dissent.     

Psycho-politicising educational subjectivity: A posthumanist consideration of Rancière and Lacan

Drawing on the aesthetic theory of Jacques Rancière and the Lacanian conception of lack, this paper offers an intervention into the notion of subjectivity which can be applied in critical studies of education. Critiquing the progressive and knowledge-oriented ideology of neoliberal systems, Rancière depicts a world in which politics turns out to delimit the subject’s perceptual experience and in this way, argues that what remains out of this ideological demarcation is susceptible to a challenge of the social order on which an ideology is based. While Rancière presents a meticulous reading of current pedagogic institutions, Lacan provides us with a definition of subject having the capacity to challenge the delimiting social order. The latter is achieved by theorising a subject inflicted by a double lack, realised both at the subjective and objective levels. This double negativity gives rise to the emergence of desire in the subject which in Lacan is the source of emancipation as it makes the subject not be satisfied by a given achievement, hence replacing one desire after another.     

Emancipating subjects in science education: taking a lesson from Patti Lather and Jacques Rancière

This paper extends the conversation started by Patti Lather in her forum response to “Neoliberal ideology, global capitalism, and science education: engaging the question of subjectivity”, in terms of engaging the thought of Jacques Rancière. Rancière can offer (science) educators a more definitive example of (possible) emancipatory political subjectivities. His notion of radical equality can also aid in developing new pedagogical spaces in science education. This latter point is taken up in the concluding sections of this short essay.     

Citizen Havel and the Construction of Czech Presidentiality

Václav Havel had two eventful terms as the first democratic president of the Czech Republic. The documentary Citizen Havel is one rhetorical artifact that captures the way a new democracy and its attendant executive power is constructed consciously in real time in a political culture where such a tradition has largely not existed. Culled from ten years of fly-on-the-wall-style footage, Citizen Havel captures the tensions between the constitutional expectations of the Czech presidency and Havel's own extraconstitutional interpretations of executive power. Ultimately, this essay argues that Citizen Havel is one influential representation of how Czech “presidentiality” during the post-communist transition was built from the inventional resources of a range of rhetorical and historical materials, such as the Czechoslovakian interwar period, the long influence of totalitarianism and the dissident culture that challenged it, the examples of “Western” presidential rhetoric, and even European monarchical traditions.     

Education in the Realm of the Senses: Understanding Paulo Freire's Aesthetic Unconscious through Jacques Rancière

In this article I re‐examine the role that aesthetics play in Paulo Freire's pedagogy of the oppressed. As opposed to the vast majority of scholarship in this area, I suggest that aesthetics play a more centralised role in pedagogy above and beyond arts‐based curricula. To help clarify Freire's position, I will argue that underlying the linguistic resolution of the student/teacher dialectic in the problem‐posing classroom is an accompanying shift in the very aesthetics of recognition. In order to demonstrate the always already aesthetic nature of all education, I will turn to the aesthetic philosophy of Jacques Rancière. Through Rancière we can begin to understand how the pedagogy of the oppressed is predicated on an aesthetic redistribution of the sensible, of what can be seen and what can be heard. As Rancière will confirm, if we truly want to understand the aesthetics of pedagogy, we cannot simply see aesthetics as external to teaching and learning. Rather, education as an aesthetic event has to be taken seriously, and aesthetics should regain primacy in discussions of critical pedagogy.     

Of Slumdogs and Schoolmasters: Jacotot,Rancière and Mitra on self-organized learning

Abstract

This article argues that the concept and practice of ‘self-organized learning’, as pioneered by Sugata Mitra (and his team) in the ‘Hole-in-the-Wall’ experiments (1999–2005) that inspired the novel Q & A (2006) and the resulting movie, Slumdog millionaire (2008) bear direct, but not uncritical comparison with Jacques Rancière’s account of ‘universal teaching’ discovered by maverick nineteenth century French pedagogue Joseph Jacotot. In both cases, it is argued, there is a deliberate dissociation of two functions of ‘teaching’ that are often conflated: knowledge and mastery. Mitra’s development of computer-mediated learning among the supposedly ‘ignorant’ of India’s slums, and Rancière’s insistence on equality as a presupposition rather than a goal, both emphasize the agency of the student at the centre of learning, but in ways that displace both established pedagogical methods of ‘explication’ and the neoliberal ideology of ‘schooling’ as the harmonizing of individual and social functions of education.     

RECONSIDERING EMANCIPATORY EDUCATION: STAGING A CONVERSATION BETWEEN PAULO FREIRE AND JACQUES RANCIÈRE

In this essay Sarah Galloway considers emancipation as a purpose for education through examining the theories of Paulo Freire and Jacques Rancière. Both theorists are concerned with the prospect of distinguishing between education that might socialize people into what is taken to be an inherently oppressive society and education with emancipation as its purpose. Galloway reconstructs the theories in parallel, examining the assumptions made, the processes of oppression described, and the movements to emancipation depicted. In so doing, she argues that that the two theorists hold a common model for theorizing oppression and emancipation as educational processes, distinguished by the differing assumptions they each make about humanity, but that their theories ultimately have opposing implications for educational practices. Galloway further maintains that Freire and Rancière raise similar educational problems and concerns, both theorizing that the character of the relations among teachers, students, and educational materials is crucial to an emancipatory education. Galloway's approach allows discussion of some of the criticisms that have been raised historically about Freire's theory and how these might be addressed to some degree by Rancière's work. Taking the two theories together, she argues that the possibility for an emancipatory education cannot be ignored if education is to be considered as more than merely a process of passing down the skills and knowledge necessary in order to socialize people into current society.     

A posthuman pedagogy with Rancière and Bateson

In recent years, conversations about posthumanism have been gradually moving into the field of education. This article contributes to the growing efforts to develop a posthumanist theory of education. The theoretical inspiration for the article comes from the writings of Jacques Rancière and Gregory Bateson. In both thinkers, the figure of the liberal humanist subject gives way to a deeper and more provocative sense of inter-subjectivity, indeed, intra-subjectivity. Taken together, Rancière’s and Bateson’s ideas hit a blind spot in contemporary educational discourse, particularly in relation to the rise of personalisation as a popular concept in practice and policy. This article juxtaposes the personalised learning movement with the increasingly common image of the vulnerable self/student to highlight the complexity of defining and locating the source of subjectivity, or one’s ‘will to learn’. Rancière’s and Bateson’s ideas are put into conversation to generate alternative approaches to the current conceptions of student-centred pedagogy.     

Demophilia: A Discursive Counter to Demophobia in the Early Republic

The term “democracy” is ambivalent—in the history of the United States, it has played both god term and devil term, and inspired both sacrifice and trembling. Robert L. Ivie has mapped the discourse by which American policy elites have said “no” to democracy—the rhetoric of “demophobia.” This essay complements his analysis by mapping the discourse by which Americans began to say “yes” to democracy during President Thomas Jefferson's administration—the rhetoric of “demophilia.” Understood as a discursive formation, demophilia creates space for rhetoric and deliberation that is closed by demophobia. In the process, demophilia disciplines democracy by producing deliberative subjects properly attuned to civil speech.     

Passive education

Abstract

This paper does not present an advocacy of a passive education as opposed to an active education nor does it propose that passive education is in any way ‘better’ or more important than active education. Through readings of Maurice Blanchot, Jacques Derrida and B.S. Johnson, and gentle critiques of Jacques Rancière and John Dewey, passive education is instead described and outlined as an education which occurs whether we attempt it or not. As such, the object of critique for this essay are forms of educational thought which, through fate or design, exclude the passive dimension, either within or outside of formal educational settings. An underlying component of this argument is therefore also that education does occur outside of formal educational settings and that, contra Gert Biesta and his critique of ‘learnification’, we may gain rather than lose something by attending to it as education.     

Toward the sociopolitical in science education

In this paper, we explore how Jacques Rancière’s (The ignorant schoolmaster: five lessons in intellectual emancipation. Stanford University Press, Stanford, 1991) notions of radical equality and dissensus reveal horizons for activism and sociopolitical engagement in science education theory, research, and practice. Drawing on Rochelle Gutiérrez’ (J Res Math Educ 44(1):37–68, 2013a. doi: 10.5951/jresematheduc.44.1.0037; J Urban Math Educ 6(2):7–19, b) “sociopolitical turn” for mathematics education, we identify how the field of science education can/is turning from more traditional notions of equity, achievement and access toward issues of systemic oppression, identity and power. Building on the conversation initiated by Lorraine Otoide who draws from French philosopher Jacques Rancière to experiment with a pedagogy of radical equality, we posit that a sociopolitical turn in science education is not only imminent, but necessary to meet twenty-first century crises.