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.     

Knowledge and pedagogy： An essential proposition in response to teacher preparation

In this paper, the researcher will examine various points of view of the different epistemological schools of thoughts in the first section of the paper. This will be followed by the analysis of the knowledge base and pedagogical reasoning in the second section. The third section of the paper will be devoted to examine the modem pedagogical practices which will be followed by the interpretation of the integration process of the content and pedagogy in the fourth section of the paper. The fifth section will reflect the implication of the finding of the study for preparing the successful teacher by making the balance of the knowledge base of teacher and the pedagogical knowledge. The whole paper has a great relevance with regard to preparing teachers for a changing context, because it has dealt with core components of knowledge and pedagogy.     

Diversity study circles in teacher education practice: An experiential learning project

This paper addresses the dilemma of trying to prepare primarily white preservice teachers for educational arenas in which they will interface with students of colour and many who are socially disadvantaged. This paper describes how diversity study circles can be integrated as integral to education that is multicultural in the development of preservice teachers’ critical self-reflection as a bridge to developing a critical lens for classroom practice and a democratic society.     

女性主义教育学视野中的知识论

文章论述了女性主义教育学的兴起及其对传统知识论的挑战,认为女性主义教育学对知识论作出了创新性的贡献,并指出具有创新意义的女性主义教育学知识论具有现实指导意义。     

Teachers’ professional identity: Contributions of a critical EFL teacher education course in Iran

This paper is a report on contributions of a critical EFL (English as a Foreign Language) teacher education course to Iranian teachers’ professional identity reconstruction.² Pre-course and post-course interviews with seven teachers, their reflective journals, class discussions, and the teacher educator’s reflective journals were analyzed as guided by grounded theory. Three major shifts were observed in their professional identities: from conformity to and romanticization of dominant ideologies to critical autonomy, from no orientation or an instrumentalist orientation to a critical/transformative orientation of teaching, and from a linguistic and technical view to an educational view of second language education.     

思想政治理论课研究性教育教学体系的理论基础探究

开展思想政治理论课研究性教育教学是高等学校思想政治理论课教育教学改革,提高实效性的重要途径,马克思主义人学理论以及认识论、人本主义教育理论、建构主义理论终身学习理论等为高等学校思想政治理论课研究性教育教学体系提供了理论基础。     

University knowledge in an age of supercomplexity

For various reasons, it is becoming felt that the knowledge function of the university is being undermined. Some, indeed, have come to suggest that we are witnessing 'the end of knowledge' in higher education. The 'end of knowledge' thesis takes three forms. Substantively, it is felt that the knowledge sustained by the university has no particular status: it simply takes its place and its chances amid the proliferating knowledges that society has now to offer. Ideologically, it is felt that the knowledge for which the university stands lacks legitimacy: it can simply be understood as a set of language games of a rather privileged set of occupational groups ('academics') that reflects their interests and marginal standing to the rest of society. Procedurally, it is implied that the university can now only secure its future by becoming entrepreneurial and by marketing its knowledge wares in forms of academic capitalism; in the process, its knowledge becomes performative in character and loses its power to enlighten. Much of this analysis is correct – even as the theses cut across each other – butthe conclusion is wrong. The modern world is supercomplex in character: it can be understood as a milieu for the proliferation of frameworks by which we might understand the world, frameworks that are often competing with each other. In such an age of supercomplexity, the university has new knowledge functions: to add to supercomplexity by offering completely new frames of understanding (so compounding supercomplexity); to help us comprehend and make sense of the resulting knowledge mayhem; and to enable us to live purposefully amid supercomplexity. Knowledge, as a pure, objective reading of the world does have to be adandoned. But the university is not, thereby, delegitimised. In an age of supercomplexity, a new epistemology for the university awaits, one that is open, bold, engaging, accessible, and conscious of its own insecurity. It is an epistemology for living amid uncertainty.     

Epistemic Foundation for Teaching Critical Thinking in Group Discussion

I argue for a view of critical thinking and learning as a fallibilistic epistemic process of inquiry and evaluation, which is grounded in human fallibility. I show how this plausible view is different from other views, in that it is predicated not only on individual thinking alone but also on group thinking as it affects the individual in the context of a group discussion. The individualistic rational view of critical thinking only specifies the process or method that one may individually use to evaluate beliefs or the evidence that one brings to bear on one's doxastic attitude or judgment. This view does not specify the nature and scope of evidence that one may need to evaluate. I argue that evaluating a belief in the context of having a substantial amount of available evidence in a social group is important for determining whether one thinks critically. There is epistemic advantage in evaluating a broad scope of available evidence in a group discussion, which does not exist otherwise. I assume that group discussion is a pedagogical tool, which under the right social conditions, is likely to bring about learning and the acquisition of critical thinking abilities. The right social conditions for group discussion can optimize reasonableness by a process which involves cognitive division of labor and epistemic prudence. An individual can evaluate on his or her own only a limited amount of evidence; sometimes we may need to rely on the evidence that others have already evaluated which they may reasonably accept, given their cognitive comparative advantage. I distinguish among three plausible learning outcomes of the process of critical thinking, which indicate cognitive division of labor and comparative epistemic advantage in a group discussion.     

From relational ontology to transformative activist stance on development and learning: expanding Vygotsky’s (CHAT) project

This paper offers steps towards overcoming current fragmentation within sociocultural approaches by expansively reconstructing a broad dialectical view on human development and learning (drawing on Vygotsky’s project) underwritten by ideology of social justice. The common foundation for sociocultural approaches is developed by dialectically supplanting relational ontology with the notion that collaborative purposeful transformation of the world is the core of human nature and the principled grounding for learning and development. An activist transformative stance suggests that people come to know themselves and their world as well as ultimately come to be human in and through (not in addition to) the processes of collaboratively transforming the world in view of their goals. This means that all human activities (including psychological processes and the self) are instantiations of contributions to collaborative transformative practices that are contingent on both the past and the vision for the future and therefore are profoundly imbued with ideology, ethics, and values. And because acting, being, and knowing are seen from a transformative activist stance as all rooted in, derivative of, and instrumental within a collaborative historical becoming, this stance cuts across and bridges the gaps (a) between individual and social and (b) among ontological, epistemological, and moral–ethical (ideological) dimensions of activity.

Problematising problematisation: insights from critical pedagogy in a writing lesson in Bangladesh

Problematisation is the means by which critical pedagogy attempts to destabilise power relations related to gender, race, class, identity etc. Studies in critical pedagogy in language teaching explore different ways of problematisation treating problematisation as classroom practice. However, they do not specifically address the teacher’s struggle in employing problematisation and the learners’ experience with it in classroom settings. Hence the complexity of problematisation remains neglected in research in critical pedagogy in classroom contexts. This article explores the notion of problematisation through an analysis of a writing lesson involving undergraduate students in Bangladesh. It analyses both the teacher’s and a student’s encounters with and reflections on problematisation throughout the lesson, and reveals that problematisation embodies complexities, and is empowering when it is self-reflexive.     

“Relocating the Personal” to engender critically reflective practice in pre-service literacy teachers

This case study mapped candidates' responses to a pre-service literacy course designed to relocate teacher candidates' literacy histories and beliefs from a personal to political frame with the intent of promoting critical reflection and complex understandings of literacy, teaching, and learning. As part of a broader qualitative case study including 71 participants over 8 months, this paper focuses on data gathered from 7 candidates. Through a modified constant comparative method, the analysis confirmed the effectiveness of certain conditions created in the course while pointing to a need for further attention to issues of power and the unconscious in learning to teach literacy.     

What is critical about critical pedagogy? Conflicting conceptions of criticism in the curriculum*

Abstract

In this paper, I explore the problems of cultivating a critical attitude in pedagogy given problems with accounts grounded in critical social theory, rational liberalism and pragmatic esthetic theory. I offer instead an alternative account of criticism for education in open, pluralistic, liberal, democratic societies called 'pedagogy of difference' that is grounded in the diversity liberalism of Isaiah Berlin and the dialogical philosophy of Martin Buber. In our current condition in which there is no agreement as to the proper criteria for assessing attitudes and actions, for a critical attitude to gain a foothold one must learn to evaluate proposed beliefs and behaviour-based standards within a particular tradition as well as those drawn from another viewpoint. To know oneself, one must engage others who are different. But to engage others in a meaningful way one must be immersed in a tradition to which one is heir or with which one chooses to affiliate.