Paulo Freire

The practice of language teaching and learning inside the classroom is, in fact, under the circumstance of philosophical assumption or ideological framework. Teaching program and curriculum set are absolutely written on the basis of particular assumptions about the nature and value of knowledge. These assumptions mainly determine actual decisions in listing important items to be taught and learned along with the way those items are delivered. Approaches in language teaching have always been developed, in one hand, under consideration of linguistic and psychological theories of learning and educational objectives along with the expected demands of classroom teaching and learning in another hand.

In this paper, Antonia Darder refers to her first face to face meeting with Paulo Freire while attending a conference as a graduate student. She describes Freire as someone who conveyed a deep sense of love, hope and dignity to the people he encountered on his path, in ways that opened them up and made them feel loved and appreciated. In this discussion, Freire's love is understood not as romantic or sentimental, but rather as politicizing and humanising; a love imbued with a profound sense of solidarity with others and a commitment to revolutionary struggle. She notes Freire's continuing relevance in a world characterized by the great economic disparities of capitalism, including dire inequalities of health care and life opportunities in these pandemic times. This points to a colonizing, neoliberal world that throws into sharp relief its deadly and discriminatory nature where everything is left to the vagaries of the marketplace and any semblance of public safeguards are systematically. undone. Darder notes that even in the midst of such struggle, Freire's pedagogy conveys an abiding sense of hope and faith for grassroots democratic struggles. As examples, recent movements in Chile and India are cited as collective efforts that inspire hope and possibility. In so doing, she foregrounds Freire's faith in progressive social movements as significant to the large political project for economic democracy and educational justice.

Este artículo da cuenta de una investigación cualitativa, realizada por estudiantes tesistas de la Carrera de Pedagogía en Educación Diferencial de la Universidad Central y guiada por una docente de la carrera. El propósito del estudio fue conocer la impor tancia que le otorgan los docentes a la planifcación, como recurso para organizar la enseñanza en función de las características de los estudiantes. En este trabajo se presentan los principales hallazgos recogidos de la visión que tienen directivos y profesores de educación básica y diferencial de tres establecimientos municipales de Santiago, quienes señalan que pese a la relevancia que se le otorga a la anticipación y preparación de la enseñanza, los factores como organización del tiempo, escaso trabajo colaborativo, planifcación rígida y destinada a un inexistente grupo homogéneo, siguen constituyendo una tendencia.

The task of schools, universities and educational institutions should be to support people in their growth by helping them to develop their potential and providing them with a wide range of skills for a successful integration in the society. This objective must be constantly adapted to the new challenges created by the ever-changing social and cultural scenario. Today, more than ever, we live in a complex society where everything evolves promptly, making previously indispensable knowledge and skills rapidly obsolete. The system of education must be transformed profoundly in order to pursue a vision of education that goes beyond the predominant utilitarian and economic one, to integrate the multiple dimensions of human existence and to promote the harmonious development of the person in relationship to the world. The Recommendations of the Council of the European Union of May 22, 2018 on key competences for lifelong learning make it clear that, in order to ensure resilience and the ability to adjust to change, the skills that are now required are entrepreneurial, social and civic skills. It should be noted that the competences mentioned by the Council of the European Union are meta-competences and personal skills. How can the educational system create the conditions for the development of the human being, his resilience and skills? Are there already educational approaches that can foster an integral growth? A pedagogical approach that places the development of the human being in all his dimensions at the center of its structure, valuing the empowerment of the subject who actively contributes to the construction of himself and the community in which he lives, can be identified in Service-Learning. In practical terms, it is a learning/teaching approach that combines Service (solidarity service to the community, citizenship) with Learning (the acquisition of professional, methodological, social and didactic skills) in order to help students develop knowledge and skills through a solidarity service offered to the community. Service-Learning, which has been developing around the world since the end of the 1960s, has its roots in the civic concern of the North American pedagogist John Dewey and in the South American educator and philosopher Paulo Freire's concept of transforming the world through reflection and action. Both are today the two main points of reference for the most pragmatic and critical currents of this pedagogical proposal, although they have never explicitly theorized it. The two scholars understood the "educational process as a bearer of action and reflection", insisting on the fact that theory and practice must complement each other as they both "build their philosophies around concepts related to experience, growth, communication, mediation and problem solving. Today, the Service-Learning approach has become a worldwide pedagogical movement, taking on its own characteristics in different cultural contexts.

This document was prepared for my students as we studied the various stages Freire outlines as educators work to help students not only become literate in the popular sense, but also increase their "critical consciousness," but move forward in empowering themselves, socially and politically.

Conferencia Magistral 2008-2009 Cátedra UNESCO de Educación para la Paz de la Universidad de Puerto Rico presentada el 15 de abril de 2009. La Dra. Reardon presenta siete proposiciones para el desarrollo de los derechos humanos en la educación. Disponible en español y en inglés.

What is the meaning of peace, why should we study it, and how should we achieve it? Although there are an increasing number of manuscripts, curricula and initiatives that grapple with some strand of peace education, there is, nonetheless, a dearth of critical, cross-disciplinary, international projects/books that examine peace education in conjunction with war and conflict. Within this volume, the authors contend that war/military conflict/violence are not a nebulous, far-away, mysterious venture; rather, they argue that we are all, collectively, involved in perpetrating and perpetuating militarization/conflict/violence inside and outside of our own social circles. Therefore, education about and against war can be as liberating as it is necessary. If war equates killing, can our schools avoid engaging in the examination of what war is all about? If education is not about peace, then is it about war? Can a society have education that willfully avoids considering peace as its central objective? Can a democracy exist if pivotal notions of war and peace are not understood, practiced, advocated and ensconced in public debate? These questions, according to Carr and Porfilio and the contributors they have assembled, merit a critical and extensive reflection. This book seeks to provide a range of epistemological, policy, pedagogical, curriculum and institutional analyses aimed at facilitating meaningful engagement toward a more robust and critical examination of the role that schools play (and can play) in framing war, militarization and armed conflict and, significantly, the connection to peace.  https://www.routledge.com/products/9780415899208

A presente pesquisa monográfica, de cunho bibliográfico exploratório, tem como
objetivo analisar a concepção de amor na pedagogia freireana, em busca disso
foram analisadas duas de suas obras, “Educação como prática da liberdade” e
“Pedagogia do Oprimido”, realizamos uma revisão de literatura sobre as pesquisa já
produzidas sobre a temática e um levantamento e análise de autores que trabalham
diretamente com a concepção de amor, como Erich Fromm, Platão, Friedrich Engels
e Agostinho Dalla Vecchia, ambos ajudaram a aprofundar e categorizar o amor
dentro da pedagogia Freireana, através da análise das obras de Freire podemos
perceber o amor tendo um papel de destaque em diversas reflexões de sua
pedagogia, demonstrando uma concepção de amor mais voltada para um amor
amplo e indiferenciado, diferente das concepções hegemônicas construídas ao
longo da história da humanidade dentro de nossa sociedade e colocando o amor
como um agente de mudança, capaz de interferir nos status das relações sociais e
na educação.
Palavras chaves: Amor. Paulo Freire. Amorosidade

I föredraget hedras en nybliven hundraåring: Paulo Freire. Utgångspunkten för föredraget är hans banbrytande bok De förtrycktas pedagogik, som just kommit i en rykande ny översättning. Vad är det i Freires filosofi och pedagogik som fortfarande har sådan aktualitet? Som ett sätt att möta samtidens utmaningar och peka ut alternativa färdriktningar inför framtiden?

RESUMO: Neste trabalho, retomo a proposta do educador brasileiro Paulo Freire, concernente aos temas geradores, com vistas a contribuir para uma re exão sobre a educação indígena diferenciada. Trago-a para o âmbito das re exões contem-porâneas sobre os Estudos do Letramento, assim como para o das concepções bakhtinianas de gênero do discurso e de cronotopo. Também a aproximo dos conceitos de etnicidade e de semiosfera, de forma a melhor vislumbrar as even-tuais lacunas que nos cabe superar dentro dos novos desa os presentes hoje nas áreas da Linguística Aplicada e da Educação.

Radical Love, Play, Conscientização, and Expanding Boundaries: A Performance Workshop on Social Change, is a 1 1/2day event, hosted by GFRY Studio, that focuses upon theoretical praxis commonalities of Paulo Freire, Eric Fromm, and Augusto Boal, using Pedagogy, and Theater of the Oppressed texts, and an exploration of freedom and action, grounded with/by/through the body.

Parece existir uma constante em todos os agrupamentos humanos, em qualquer lugar ou tempo, que é o estabelecimento de regras e a ocorrência de elementos desviantes a estas mesmas regras. Dentre os padrões tidos como desejáveis ou indesejáveis pelo grupo social, existe a deficiência. O trabalho abordas o modelo social de deficiência e o modelo centrado no indivíduo, bem como a proposta pedagógica de Paulo Freire, enquanto possibilidade de uma pedagogia para autonomia e libertação das pessoas com deficiência. O presente trabalho se insere no âmbito de uma pesquisa mais ampla, realizada junto ao Mestrado em Direito da Universidade Católica de Pernambuco – UNICAP, com fins de analisar o conteúdo do direito a educação das pessoas com deficiência.

The centrality of feedback is undeniable in education. However, not all feedback effectively encourages learning or improves performance due to predicaments in feedback delivery and receptivity. Several studies suggest other ways where feedback is offered in a dialogic fashion instead of a monologic one. Nevertheless, few papers do so in the context of medical education, especially when the learning processes involve marginalized people such as disaster-affected patients. This paper draws on autoethnographic experiences of providing dialogic feedback for medical students using Paulo Freire's dialogue concepts. This feedback was given during reflective sessions in community-based medical education at post-disaster areas in Aceh, Indonesia. The findings show that Freire's dialogue concepts help assess dialogic feedback quality and offer insights into power relations between teachers and students. To achieve the aim of providing dialogic feedback, to obtain new understandings, educators need to establish a more equal position in student-teacher relationships. In sum, the findings highlight the applicability of Freire's concept of dialogue in offering feedback for students especially when the training takes place in a context of disaster-affected people.

Las autoras presentan algunos elementos esenciales del pensamiento de Paulo Freire y más exactamente de su método dialógico para el desarrollo  del pensamiento crítico de los docentes de cualquier clase o condición social. También hablan de las actitudes, habilidades y desafíos relacionados con el pensamiento crítico como guía de la labor docente.

Resumo O presente estudo visa ressaltar o papel da imagem como elemento mediador no processo de aprendizagem. É um pressuposto necessário a esta reflexão: o desequilíbrio existente entre a supervalorização dos aspectos lógico-racionais em detrimento de uma educação fundada na intuição e na espontaneidade, para isso é preciso, portanto, resgatar essa dimensão negligenciada; para tanto, uma postura problematizadora (antidogmatizante) se impõe; o que nos lança numa pedagogia centrada na (inter)subjetividade que resgata a dimensão patológica implicada no processo educacional. Abstract This study aims to highlight the role of the image as a mediating element in the learning process. Presupposition is required for this reflection: the imbalance between the overvaluation of logical-rational aspects at the expense of an education founded on intuition and spontaneity, it is therefore necessary to rescue this neglected dimension; for both, a based problem approach (no-dogmatism) is required; which places us in a centered pedagogy (between) subjectivities, which rescues the pathological dimension involved in the educational process.

O presente artigo aborda os seguintes temas: no primeiro capítulo, aborda a necessidade de se ter uma educação mais voltada para as humanidades (de acordo com Martha Nussbaum) que se preocupa menos com as tecnologias e mais com o aspecto da formação do indivíduo, para que esse seja capaz de ver o outro e assim auxilie na construção de uma melhor democracia, bem como aponta para a necessidade de que a educação seja emancipadora (de acordo com Paulo Freire em contrapartida a uma educação bancária). No segundo capítulo,
faz um traçado sobre a Reforma do ensino médio instituída pela Lei
13.415/16 e da instituição da Base Nacional Comum Curricular – BNCC
que juntos representaram a retirada da obrigatoriedade de inúmeras disciplinas (justamente aquelas que a teoria das humanidades vai defender ferrenhamente) - do currículo do ensino médio, as diluindo em ações esparsas. Levando em consideração os dois pontos abordados, o texto passa para a conclusão de que tal reforma é bastante prejudicial para a educação brasileira.

Pernambuco, presents his notion of childhood. As the text will show, Freire's notion goes beyond the traditional idea of childhood as a chronological stage to establish an idea of childhood as a vital force even and, above all, in the case of revolution.

This research proposes to know which are the implications of the docility and interdiction of the body to the formation of a liberating pedagogy , also about the educator's education. The fundamental objective was to verify which would be docility implications (especially with Michel Foucault) and the interdiction (mainly with Paulo Freire) of the body in order to have elements to a liberating pedagogy formation and its consequences on the educator's education. As a research methodology, the hermeneutics was used. The interpretative data analysis is based on theoretical arguments from Foucault (2009a; 2009b; 2010) who developed body reflections and its docility from categories as disciplinary power, sexuality, panopticism and the capitalist system. And mainly, dealing with docile and disciplined bodies in schools and how much this process was formatting and solidifying itself in the educator pedagogical practice. And Maria Freire (2001a) helped the understanding of the body prohibition history in the education, from her research on body interdiction, with the Jesuits arrival to Brazil and it’s the illiteracy movement link. Also  with Freire (1985; 1992; 2000; 2001b; 2001c; 2002a; 2002b; 2003; 2005; 2009) who approaches the violence phenomenon on the body interdiction in the Brazilian society. Therefore Paulo Freire’s body interdiction category was put in relevance, contemplating the mutism, domestication, bank approach of education (or banking model), and oppressive education concepts, when the individual is no longer a man-subject and  becomes a  man-object. First, the  denunciation of  the body denial was done, which is found in the bank approach of education and then discussed the announcement of a liberating and problematizing pedagogy that includes the conscious body. This research leads to the conclusion that the docility/interdiction of the body that has begun with Jesuits, left a legacy that reverberates inside the schools until nowadays. Docile students become equal and useful, using the banking model, detainer of knowledge, surveillance, punishment and exam to discipline them. Therefore, Paulo Freire claims that it is fundamental the awareness of educators and students so that they recognize the oppressor who lives inside themselves and can become subjects of their own history, as  they start to interfere on  the  environment they live. This theoretical study is fundamental not only to understand the pedagogical practice of educators but also to make us think about alternative and liberating pedagogical practices that eventually may emerge.

Este trabalho se propõe a analisar a retórica do rap de Fortaleza no contexto da filosofia de Paulo Freire da “pedagogia do oprimido” para elucidar a relação do rapper com as comunidades. Partindo de uma pesquisa etnográfica realizada com vários rappers moradores dos bairros periféricos de Fortaleza e incorporando uma análise das letras e da articulação entre política e estética nos raps, examina-se como os rappers constituem uma pedagogia alternativa para suas comunidades: um discurso realizado pelo oprimido, para o oprimido e com o oprimido. Para essa compreensão, avalia-se como as performances de hip-hop podem criar espaços de união e aprendizado dialético entre cantor e público. No ato performativo de pronunciar o mundo, o rapper o transforma, virando orador e educador para o público e mostrando a capacidade da cultura de hip-hop de mudar a vida das pessoas, oferecer alternativas à violência, criar comunidades e redes contra-hegemônicas e desconstruir as assimetrias de poder centro-periferia, tanto na geopolítica quanto na geografia urbana.

Na Colômbia, o uso de testes padronizados determina os processos educativos. Diretores, professores e estudantes em geral, reconhecem a subordinação da prática educativa à frente dos testes externos estabelecidos pelo governo colombiano. Esta situação vem sendo assumida de forma submissa, sem uma clara posição crítica, que por sua vez poderia estar gerando efeitos contraproducentes em crianças e jovens estudantes colombianos. Este ensaio é uma análise crítica com base nos princípios educacionais de Paulo Freire. Compreender a avaliação padronizada como uma prática educativa que revela certo tipo de relação do homem com ele mesmo e com o mundo, dentro de uma concepção de educação "bancária" como uma tentativa sectária que fomenta o ato passivo de transferência de informações em detrimento da construção ativa do conhecimento. Isso faz com que a avaliação seja uma prática desumana, de domesticação dos seres humanos, constituindo, portanto, um ato de violência. Desta forma, poderíamos começar a sugerir que a avaliação deve se tornar um ponto de encontro para que sujeitos interajam através do diálogo, mediados por um objeto cognoscível. Procurando assim, fazer da avaliação um processo mais humano e democrático. Palavras-chave: Avaliação, violência, conhecimento, humanização. Resumen En Colombia el uso de las evaluaciones estandarizadas ha condicionado los procesos educativos. Los directores escolares, estudiantes y docentes en general reconocen la subordinación de la práctica educativa ante las pruebas

O presente artigo procura analisar a influência da viagem à Guiné-Bissau na obra do educador lusófono Paulo Freire. Sendo uma das principais referências mundiais em Educação Popular e Libertadora, entendemos que a sua viagem, a qual originou a produção do livro Cartas à Guiné-Bissau, foi fundamental à sua teoria pedagógica fundamentada na perspec-tiva da emancipação humana por meio de relações baseadas no diálogo horizontal e humanista. Na Pedagogia da Cor-respondência, o autor procurava estabelecer relações anti-he-gemônicas, utilizando-se do gênero literário carta. A utilização de cartas procurava uma proximidade com o outro por meio de relações simétricas e horizontais baseando-se no diálogo emancipador e libertário onde emissor e receptor po-dem e devem ter o mesmo espaço de fala buscando na alteri-dade do discurso uma forma de desalienação humana. educação popular; Paulo Freire; emancipação; Pedagogia da Correspondência; Guiné-Bissau.

Głównym celem artykułu jest rekonstrukcja koncepcji edukacji ludowej Paulo Freire, rozwijana przez badaczy i pedagogów związanych z Instytutem Paulo Freire w São Paulo. Problematyczna jest jednak kwestia różnic między warunkami w Brazylii a w Polsce. Obydwa kraje były zaangażowane w proces demokratyzacji, jednak z perspektywy gospodarczej Brazylia należy do krajów rozwijających się, podczas gdy Polska – do rozwiniętych. Co więcej, nierówności społeczne w Polsce wzrosły w trakcie ponownego wprowadzania kapitalizmu, równolegle z demokratyzacją życia, a z kolei Brazylia zmniejszyła skale nierówności społecznych w ostatnim piętnastoleciu. Właśnie to jest powodem rekonstruowania pojęcia edukacji ludowej wraz z jej staroświecką wiarą w ideę postępu, obecna w paradygmacie edukacji politycznej Freire – wiara w emancypację, która zniknęła w postpolitycznej Europie.

Radical pedagogy of Paulo Freire against social inequalities: on popular education

The main purpose of this article is to reconstruct P. Freire’s conception of the popular education developed by researchers and educators associated with Instituto Paulo Freire in São Paulo. However, there
is a problem of relevancy of Brazilian and Polish conditions. Both countries have been involved in the process of democratization for quite some time but – in terms of economy – Poland is developed and Brazil is a developing country. As it is not enough, social inequalities in Poland increased during the reintroduction of capitalism (parallel to democratization) and Brazil decreased social inequalities during
the last 15 years. That is why the main reason of reconstructing the concept of popular education is the old-fashioned faith in progress present in Freire’s paradigm of political education. The faith in emancipation which disappeared in post-political Europe.

The pandemic and the resurgence of political movements and resistance exposing systemic injustices, especially racial ones, have added important extra layers to the global crisis. We are currently in an
acute crisis, if not an apocalyptic catastrophe, witnessing turmoil of a drastic, monumental, and far-reaching nature and proportions. This crisis cannot be ignored in discussing CHAT, our scholarship, the fate of academia, and the very prospects of our future lives and survival. CHAT was born of the dramatic cataclysms of the early 20th century and their climax in the Russian revolution, coming to embody many formative features and constituents of this revolution’s ethos, even if these were lost or subdued in the following decades and into the present (as Vygotsky became “domesticated”, just like Paulo Freire too, see Stetsenko & Arievitch, 2004a). I believe we are now compelled to take a stand and be clear as to which political causes and commitments we champion, while clarifying positions we occupy in the political struggles of today as they rapidly gain momentum.

Zasadniczym celem tego artykułu jest przedstawienie koncepcji interwencji pedagogiczno-politycznej wypracowywanej przez Paulo Freirego i osoby skupione wokół Instytutu Freirego w São Paulo. Kluczową cechą tej koncepcji jest skoncentrowanie się na kwestii interesów, ze szczególnym uwzględnieniem interesów klasowych, co  jest warunkiem koniecznym możliwości działań pedagogicznych skierowanych przeciwko biedzie i wykluczeniu. Uwzględnienie kwestii klasowej z jednej strony jest traktowane w tym artykule jako sposób na uniknięcie impasu, wynikającego z inspirowanego postmodernistycznymi odmianami edukacji fetyszyzowania krytyki, a z drugiej jako trafną teoretyczną postawę wobec praktycznych problemów generowanych przez późny kapitalizm.

Interests, economics and emancipation. On return of critical pedagogy to socio-economic issues and category of intervention

The article deals with problem of class interests in contemporary critical theory in education. Eradication of social class from social sciences is side effect of postmodern inspirations. Although that kind of attitude is fundamentally critical it also is counter productive because it brings indifference to question of socio-economic issues. The article aims at presenting return of American radical pedagogy to the notion of social class and class struggle (hooks 2000; McLaren 2000; 2005) inspired by philosophy of  brazilian educator Paulo Freire. The second part of the text contains presentation of P. Freire’s (1975; 1992; 1998; 2000; 2001; Scocuglia 2005; Streck 2009). thought evolution from neutral to class-focused perspective in emancipatory education and then from emancipatory towards hegemony paradigm in the politics of education.  In the end the concept of the intervention is considered  as  the  way  out  from  impasse of critical theory of education to the radical and revolutionary praxis engaged in social change for social justice.

This article draws on María Lugones’s matrix of resistance and tantear practices outlined in Pilgrimages to bring attention to the importance of relational practices in popular education and coalition building. Drawing on ethnographic detail from a popular education project (called “Adelante”) that emerged through inspiration from Freirean, Highlander, and feminist frameworks in a predominantly Latinx farmworker community in California, the author explores how Adelante discussed their praxis in the fi rst six months of their formation. Th e article focuses on three tantear practices of making time to tantear, making space to tantear, and refl ecting on their praxis as moments that both supported and described tantear practices. Tantear is a Spanish verb that Lugones explains as a tactile searching together in the dark; a productive unknowing that allows individuals to make sense of themselves, each other, and their praxis beyond predetermined understandings or fi xed visions of the future. A clear vision forward can compress the space and time otherwise needed for complex communication and relies on ontological presuppositions about the self and other that may foreclose transformative possibilities. In turning toward each other and reaching in the darkness of unknowing, agentive possibilities form with and in the making of a coalition.

Ao aceitar o generoso convite de Marta e Jason para participar do presente livro o que aqui busco é recriar e relançar essa leitura que, quem sabe, possa abrir outras portas para os interessados numa educação da infância (ou teríamos que dizer, melhor, numa “infância da educação”?). Para isso, apresentarei, a seguir, três pontos em que, penso, Paulo Freire pode ser inspirador para essa educação da infância / infância da educação. Esses pontos são: a) a importância do perguntar(-se); b) a educação entre iguais; c) o educador e a educadora meninos. A seguir desdobramos cada um esses pontos.

Hartlep, N. D., & Suda, D. (2021). Unboxing Asian/American Transracial Adoptee Collegian Identities. In F. A. Bonner, R. M. Banda, & S. L. Smith (Eds.), Square Pegs and Round Holes: Alternative Approaches to Diverse College Student Development Theory (pp. 99–113). Sterling, VA: Stylus.

Escrache is a form of public protest developed in Argentina during the 1990s that employs public condemnation against torturers and assassins of the military dictatorship (Kaiser, 2002).  Derived from the Spanish slang meaning “to expose”, escrache combines elements of a march, happening and public shaming delivered through the medium of guerrilla performance (Colectivo Situaciones, 2009; Taylor, 2002).  Formulated by HIJOS, a group comprising the children of those disappeared during the dictatorship, escrache is a response to the impunity or “granting of immunity, the exemption from judicial review or sentence” enjoyed by those who engaged in repression, torture and murder (Kaiser, 2002, p.500)
This investigation will examine the unique contribution of escrache as performative protest to the ongoing discourse surrounding memory struggles in post-dictatorial Argentina.  Analysis will proceed by situating HIJOS within the historico-political context of the military dictatorship and its aftermath, including the influence of the Madres de Plaza de Mayo on HIJOS’s approach.  Inquiry will then turn to the contemporary context within which HIJOS operates, exploring the group’s tactics and strategic function in terms of Freire’s conscientization and Boal’s theatrical resistance.  The investigation will then consider the efficacy of HIJOS’s practice as gauged by local and national reactions, and culminate with an evaluation of the broader impact of escrache on Argentine society.

L’edizione in lingua italiana di un piccolo capolavoro di scrittura pedagogica dell’educatore e medico polacco Janusz Korczak (che la mattina del 5 agosto 1942 fu deportato nel campo di sterminio di Treblinka insieme a tutti i bambini ospiti dell’orfanotrofio ebraico del ghetto di Varsavia) Le regole della vita. Pedagogia per giovani e adulti, Mimesis, Milano 2017, tradotto da Izabela Stanecka e curato da Paolo Perticari, ci permette di ritornare su un tema essenziale: come educare? Come amare il bambino?
L’urgenza educativa si manifesta costantemente in un’epoca come la nostra in cui le figure tradizionali della politica, della cultura, della religione, sembrano non riuscire più a essere una guida ferma e sicura rispetto alle nuove sfide della società iperconnessa.

Just as John Cage used chance techniques to relinquish control in his practice as a composer, he used pedagogical techniques that facilitated shared learning and experimentation. The tenets of Critical Pedagogy, as laid out by Paulo Freire in The Pedagogy of the Oppressed, offer insights into the structures and strategies implicit in John Cage’s work as an educator. A survey of accounts by former students of Cage, as well as Cage’s writings on education show that Cage’s approach to both classroom and individualized teaching was characterized by the principles of co-intentional dialogue, praxis, holistic engagement, and an awareness of education as a moral and political act. Critical pedagogy, which clearly articulates and generalizes these principles, therefore offers an analysis that makes it possible to separate John Cage’s innovations in music pedagogy from his personality and aesthetics, rendering them available for further development and application.

If we re-examine more closely the supposed impact of 'postcolonial' studies on Indigenous peoples the world over, we can easily come to the same conclusion as King does when he suggests that “most of us don’t live in university, and I can only imagine that the majority of Native people would be more amused by the gymnastics of theoretical language -hegemony and subalternity indeed- than impressed” (The Truth About Stories, 114-115). As such, I personally do not believe that the concept of a 'poetics of the oppressed' from an academic perspective is something which many people could freely coin or even refer to; yet the term 'poetics' is nonetheless quite radically different in its implications and etymological roots from 'pedagogy', whose historical referents -from ancient Greece to the current day Eurocentric neoresidential educational institutions it inspired- are now well-known to have been widely corrupted, elitist and hierarchical at their basis. And so it logically follows for me that if a concept such as that of a 'pedagogy of the oppressed' can be reclaimed from its etymologically and historically colonial, heteropatriarchal roots and cancerous evolutionary branches by an activist scholar of such a stature as Freire, a similar exception should be much more feasibly achievable with the concept of a 'poetics of the oppressed', as contradictory as it may be to attempt to express obvious truths in a facetiously complex fashion which seems to go against the very nature of what is being described. Despite this perceived limitation of intellectually hegemonic linguistics, my purpose in this venture is virtually identical to that of Taiaiake Alfred's when he suggests that “my intended contribution, and my aspiration, is to present a view firmly rooted in a Native world and solidly grounded in the scholarly world. As one who is fortunate enough to walk in both, I take it as my responsibility to create bridges between the two worlds that others may use to heal the rifts that have developed between us” (Heeding the Voices of Our Ancestors, p. 1).

This essay considers teacher education from a Freirian perspective in relationship to the influence of social media on student behavior in and out of the classroom. It is easy to imagine how Brazilian educator and philosopher Paulo Freire (1921-1997), could be neither amused or even bemused by today's digitalized society, especially the pervasive use of social media. Freire, best known for critique of status quo educational methods, laid the groundwork for alternative approaches to teaching. Freire's approach to learning relied heavily on praxis and the use of images to promote discourse and reflection. While more than 60 percent of people are considered to be visual learners, it makes sense to assume that Freire would embrace social media to promote reflection and action. As new technologies emerge, antecedent " brick and mortar " approaches to teaching and learning gives way to forms of connectivity and interactivity that resonate far beyond the classroom. In an increasingly digitalized society, the cognitive capabilities of students are tied not only to the presentation of abstract concepts but to participatory and interactive ways of learning and sharing. Therefore, in this " brave new world " of connectivity and interactivity, both learner and the learned experience aspects of transformation, continuity and social change. Freire's concept of " dialogics " is particularly relevant for understanding the use social media as a form of collaborative learning. As a human phenomenon dialogue has two constitutive elements – reflection and action. For Freire, all " real " dialogue is concomitant with transformation – words and ideas leading to action and reflection. Individuals achieve significance as human beings through encounters. " Dialogue is thus an existential necessity " (Freire, Pedagogy of the Oppressed, p. 69). However, not all dialogue using a " brick and mortar " model leads to reflection and action. Freire's idea of a " banking system of education " , for instance, rejects the use of the term dialogue as something that can be reduced to the " act of one person's 'depositing' ideas in another " (p. 70). Pedagogical practices must reflect grass root processes and transformations fomented by the pace of high-speed information technologies. The acquisition of knowledge and how people apply this knowledge presents challenges for " brick and mortar " educational institutions in several ways. First and foremost, we live in societies where the ever-increasing shift in the expansion and integration of high-speed information technologies impinge on our conditions what we know and how we think about what we know. Today, learning happens through connectivity and interactivity brought about by technological innovation and the human capacity to adapt to changing environments. How does current pedagogical practices recognize changes in attitudes toward learning as a fundamental human behavior? Can digital humanities encourage the use of social media awakens the consciousness of the physical and metaphysical being? In the fall of 2010, an exploratory study was conducted to understand how first-year students in a Master's of Teaching Program made use online social networking tools such as wikis, blogs, web sites, social bookmarking sites, Twitter, Ning, Flickr, and Facebook.