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1.
Swee-Hin Toh Floresca-Cawagas 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》1997,43(5-6):527-545
Focusing on the Philippines, the article describes the role played by people's movements and non-governmental organizations in empowering citizens and combating injustice. Educational programmes are an important element in this struggle. The authors cite examples of what Paolo Freire called the "pedagogy of dialogue", which seeks to develop creative, critical enquiry and self-reliant understanding. Such programmes have made an impact in areas such as women's empowerment, poverty-alleviation and the combating of environmental destruction. The authors argue that this type of education can also play an important role in challenging the materialist vision of progress and awakening people to deeper values. 相似文献
2.
Rauno Huttunen 《Educational theory》2007,57(4):423-433
Abstract Critical adult education is inspired by Paulo Freire’s educational writings. For him, the aim of the pedagogy of the oppressed is to emancipate people from social and economic repression. Critical adult education is intellectual work that aims to make the world more just. One might ask what exactly justice and injustice mean here, however. Is the work against social injustice mainly concerned with the redistribution of material goods or recognition and respect? This is the issue debated by Nancy Fraser and Axel Honneth. Honneth claims that in the context of social justice, recognition is a fundamental, overarching moral category and redistribution is derivative. Fraser denies that distribution could be subsumed under recognition and introduces a “perspectival dualist” analysis of social justice that considers the two categories (redistribution and recognition) as equally fundamental, mutually irreducible dimensions of justice. In this essay, Rauno Huttunen reflects on the relation between maldistribution and misrecognition, in order to think through critical adult education’s task in fighting against social injustice. 相似文献
3.
陈培永 《华中科技大学学报(社会科学版)》2010,24(1):30-34,64
生态学马克思主义挖掘借鉴马克思有关正义论说的理论资源：正义观念的社会历史现实性、资本主义制度的非正义性、生态正义的阶级维度、理想社会的生态正义意蕴,主张从强调自然内在价值的生物平等主义走向社会公平正义、从分配性正义走向生产性正义、从正义规范设计走向生态对正义运动实践的倡扬。这种生态正义论关涉当今社会在环境问题上公平正义的现实问题,一定程度上丰富扩展了马克思正义观的生态视域,有一定的理论价值与现实借鉴意义。 相似文献
4.
We argue that there is a reciprocal relationship between all scholarly activities, most importantly between teaching, learning, research and professional learning. The article builds on the work of others who call for a social justice approach to inform the SoTL. It focuses on the implications for professional learning, as an aspect of the SoTL which has been neglected. The tripartite account of participatory parity as advanced by Nancy Fraser is shown to be a valuable frame to describe instances of social justice, as well as the kind of institutional arrangements that should be instituted to support participatory parity. Alongside this, the notion of a ‘pedagogy of discomfort’ is shown to be an effective, but challenging means to advance awareness of justice and injustice amongst academics. The article draws on examples from three action based research projects run by the authors. 相似文献
5.
人类已经进入新世纪新千年之"为伦理思考所支配"生态文明时代。作为上层建筑的政治理当回应时代文明发展趋势把生态文明纳入价值视野,以谋求一种与传统政治要素结构相容的新的政治观,即生态政治。马克思主义关于生态环境与政治关系的论述揭示出人与自然矛盾的根本解决有赖于社会制度的变革。这种变革在当今政治领域主要表现为政治过程的生态化,包括以各国政府决策的生态化和国际环境正义新秩序的确立为内容的双重构建,以实现遵循"环境正义"的"理治社会"。 相似文献
6.
Tyson Lewis 《Educational theory》2010,60(2):231-248
Famously, Walter Benjamin once wrote that behind historical materialism lies a disavowed theological “hunchback.” More importantly, it is only through a rejuvenated relation with this theological hunchback that historical materialism can ultimately realize its own revolutionary possibilities. While the theological dimension of critical theory has been explored in a variety of disciplines and for a variety of political and philosophical purposes, the same cannot be said for the field of critical pedagogy. In this essay, Tyson Lewis addresses this gap by focusing on mystical traditions of messianism that haunt certain strains of critical pedagogy. He contends that critical pedagogy cannot overcome certain limitations within its own project without unlocking the radical kernel of the messianic. In brief, messianism offers a potential moment for rethinking education outside of a sovereign decision over and against student life by reuniting educational time with the creative time of the now, kairos. In developing a genealogical rethinking of the messianic within critical pedagogy, Lewis focuses on the work of Paulo Freire. By articulating Freire with current theorists of the messianic, including Giorgio Agamben, we can see how the time of the messianic moment is educational time and how educational time, in its most radical formulation, is a messianic opening. Lewis concludes that a resolution of the question of authority as well as a new notion of educational time help to situate the emphasis of critical pedagogy toward a new appreciation of and respect for the theme of potentiality. 相似文献
7.
Why a critical pedagogy of place is an oxymoron 总被引：4，自引：2，他引：2
C.A. Bowers 《Environmental Education Research》2008,14(3):325-335
Given the growing environmental awareness, educators – especially in science and environmental education – need to avoid embracing a ‘critical pedagogy of place’. Why conflating critical pedagogy with place‐based education is an oxymoron, and why it perpetuates the thinking and silences that undermine both the diversity of the world’s cultures and ecosystems are the main foci of this essay. The main theorists of a critical pedagogy of place – Paulo Freire, Henry Giroux, Peter McLaren, and David Gruenewald – draw on a tradition of thinking that emphasizes decolonization and reinhabitation. While these words create the illusion of a culturally and ecologically sound approach to place‐based education, these theorists are unable to recognize the nature and ecological importance of the cultural commons that exist in every community – and that represent alternatives to a consumer‐dependent existence. In effect, their commitment to universalizing the process of decolonization without a deep knowledge of the diverse cultural practices that have a smaller ecological impact meets the definition of an oxymoron where two contradictory positions are assumed to be compatible. A culturally informed knowledge of place takes account of different approaches to dwelling on the land, as well as the ability to listen to the keepers of community memory of past environmentally destructive practices and of sustainable traditions of community self‐sufficiency. It is not driven by a Western ideology that takes for granted the progressive nature of change, or assumes that Western theorists possess the answers that the other cultures should live by. 相似文献
8.
Amy Hanna 《British Educational Research Journal》2021,47(5):1158-1176
Silence infuses all aspects of our daily communications: what we say and what remains unspoken; those to whom we speak, and those we ignore; those we trust and respect, and those we do not. In the school environment, interactions between students and teachers lie at the heart of pedagogy. This relationship is also marked by its silences, and the concept of ‘student voice’ arose out of these silences on matters that affect students. However, the role of silence in such interactions has yet to receive comprehensive attention. This article presents the findings of a study on the uses and experiences of silence in the classroom with secondary school students aged 14–15 years and their teachers. Drawing on nine group discussions and 33 interviews with 20 teachers and 35 students, respectively, I argue that an oversight of silence in the student voice discipline has obscured the power dimensions of student voice, and the injustices that become visible when different forms of silence are illuminated. I argue that there are two core ideas which emerge from the findings: firstly, that silent practices manifest in two distinct paradigms of productivity and listening which function as expectations of teaching and learning; secondly, that the conflation of the listening paradigm with respect demonstrates the capacity of silent practices to reinforce the division between teaching and learning to become mediums of injustice. I conclude that this dichotomous relationship between pedagogy and student voice requires a pedagogy based on a critical examination of respect. 相似文献
9.
This article explores the pedagogical virtue of open‐mindedness in practice and its relationship to epistemic justice through analysis of a fictional, narrative case. The case focuses on a young white woman who attempts to implement a pedagogy of open‐mindedness as she teaches a unit on the civil rights movement. After presenting the case scenario, Tadashi Dozono and Rebecca Taylor examine three tensions that arise for teachers as they seek to enact a pedagogy of open‐mindedness. First, what form of open‐mindedness should guide them? Second, how should they respond to limits in their own knowledge and understanding? And finally, how should teachers exercise authority within a pedagogy of open‐mindedness? Their analysis confronts the tension between the teacher's own open‐mindedness, on the one hand, and the teacher's subject position, on the other. Through this exploration of open‐mindedness, Dozono and Taylor argue that, in practice, teachers must counteract legacies of epistemic injustice as a necessary part of cultivating their own and their students' access to open‐mindedness. 相似文献
10.
周海涛 《成都教育学院学报》2014,28(12):82-87
亨利·吉鲁作为美国批判教育学家的杰出代表,其批判教育学在国际教育学界产生重要影响,吉鲁的课程理论作为其批判教育学的重要组成部分不乏许多洞见。吉鲁的课程理论以"社会正义"为价值关怀,这植根于吉鲁来自社会底层的工人阶级身份、成长经历,以及后来作为被边缘化的激进左派的切身体验。他的课程理论体系可分为两个阶段:前期的批判课程理论和后期的后现代课程理论。吉鲁课程研究是沿着课程是什么到如何实施课程方案的逻辑演进的。 相似文献
11.
ABSTRACTDespite common claims that society is “post-racial” and that sport is apolitical, issues of racial injustice continue to permeate sport and recreational institutions. Drawing insight from critical race theory, we articulate a vision of social justice oriented toward illuminating and addressing issues of racial injustice in sport and recreation. In particular, we highlight pressing matters of racial injustice in sport at the elite, competitive levels, as well as community and recreational settings. We also discuss contemporary examples and strategies for resisting racial injustice, noting the challenges and difficulties associated with various approaches. In doing so, we hope to provide direction for scholars and activists in fighting for social justice with respect to racism and racial inequality in sport. 相似文献
12.
Problems and prospects in ecocritical pedagogy 总被引：1，自引：1，他引：0
Gregory Garrard 《Environmental Education Research》2010,16(2):233-245
Place‐based ecocritical pedagogy (PBEP) has been a key part of ecocriticism since the 1980s. In the last 10 years, the critical, theoretical, scientific and philosophical assumptions with which it has been associated have been subject to sustained critique, and yet PBEP remains the dominant model in pedagogical thinking within the field. In particular, developments in ecocritical thought associated with queer theory, globalisation and postcoloniality, indicate some severe limitations of PBEP. Moreover, published material on PBEP practice and research seems largely ignorant of developments in environmental education generally. I argue for a closer relationship between ecocriticism and environmental education and for ecocritical pedagogy to assume a more sceptical and empirical approach. 相似文献
13.
TYSON EDWARD LEWIS 《Journal of Philosophy of Education》2009,43(2):285-299
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. 相似文献
14.
批判教育学以批判资本主义和工业化、实现社会正义和个人解放为己任,而包华士的生态正义教育学则认为关于社会正义的问题需要在更广泛的生态正义的理论框架下探讨。二者之所以有这样的分歧和论争,是由于他们持有不同的生态和生态正义观。二者对生态正义和社会正义的关系,或者说生态环境恶化的原因以及解决方式均有不同的认识。 相似文献
15.
Rebecca Tarlau 《Educational theory》2014,64(4):369-392
In this article, Rebecca Tarlau attempts to build a more robust theory of the relationship between education and social change by drawing on the conceptual tools offered in the critical pedagogy and social movement literatures. Tarlau argues that while critical pedagogy has been largely disconnected from its roots in political organizing, social movement literature has shifted away from a theory of educational processes within movement building. Specifically, she suggests that the currently dominant “framing perspective” in the social movement literature is incredibly limited in its ability to analyze the pedagogical aspects of organizing. Conversely, while scholars of critical pedagogy are extremely convincing when critiquing U.S. schooling, the field is weaker when theorizing about how teachers using critical pedagogy can link to larger movements for social transformation. Critical pedagogues need more organizational thinking and social movement scholars need a more pedagogical focus. Tarlau suggests three conceptual frameworks for moving forward in this direction: the notion of social movements as pedagogical spaces, the role of informal educational projects in facilitating the emergence and strength of social movements, and the role of public schools as terrains of contestation that hold the possibility of linking to larger struggles for social justice. 相似文献
16.
《Critical Studies in Education》2013,54(3):247-260
This article examines interview talk of three students in an Australian high school to show how they negotiate their young adult identities between school and the outside world. It draws on Bakhtin's concepts of dialogism and heteroglossia to argue that identities are linguistically and corporeally constituted. A critical discourse analysis of segments of transcribed interviews and student-related public documents finds a mismatch between a social justice curriculum at school and its transfer into students' accounts of outside school lived realities. The article concludes that a productive social justice pedagogy must use its key principles of (con)textual interrogation to engage students in reflexive practice about their positioning within and against discourses of social justice in their student and civic lives. An impending national curriculum must decide whether or not it negotiates the discursive divide any better. 相似文献
17.
Annette Gough 《Environmental Education Research》1999,5(2):143-161
In the past, women have been overlooked in most environmental education programmes through being subsumed into the notion of ‘universalized people’. However, women have a distinctive contribution to make to environmental education pedagogy and research which needs to be foregrounded. This article reports on research into the gaps and silences present in policies, pedagogy and research in environmental education from a feminist perspective. This research has been inspired by feminist critiques of critical pedagogy and the potentialities of feminist poststructuralist methodologies. In particular I focus on the silencing of marginalized perspectives in environmental education policy development, as well as in research conducted from the perspective of the dominant positivist research methodologies, and argue for the possibilities for new directions when poststructuralist pedagogies and research methodologies are used in environmental education. 相似文献
18.
Anjalé D. Welton Tiffany Octavia Harris Priya G. La Londe Rachel T. Moyer 《Equity & Excellence in Education》2015,48(4):549-570
High school students who participate in social justice education have a greater awareness of inequities that impact their school, community, and society, and learn tools for taking action to address these inequities. Also, a classroom that consist of students with a diverse set of identities creates an ideal circumstance in which a teacher can build upon student differences in order to facilitate meaningful discussions about social justice, especially issues of race. Therefore, in this article we use qualitative case study approaches to examine a high school course on social justice education, paying specific attention to the classroom pedagogy and dialogue on issues of race, power, and privilege. The course was purposefully diverse in enrollment, which brought students together who might not have had interactions with each other prior to the class. We employ Hackman's (2005) five components of social justice education (SJE) as a framework for the analysis of the pedagogy and discussions constructed in the classroom, as well as a common language for what constitutes as social justice education in our research inquiry. Students in the course developed a facility for defining and identifying various forms of oppression and injustice. However, we questioned to what extent these very same issues played out in the class dialogue. Due to the level of student diversity, the course was a unique space to learn about racism and intersecting issues of social justice. However, there was still some student resistance to acknowledging certain aspects of racism. In conclusion, we discuss how social justice education is not absolved from, but rife with complex racial politics. 相似文献
19.
《Africa Education Review》2013,10(2):219-235
AbstractEducation for transformation and social justice calls for critical, reflective, imaginative and independent thinkers with enquiring minds and a strong sense of curiosity – the ends and means of what Jonathan Jansen calls a ‘pedagogy to disrupt’ and Gert Biesta a ‘pedagogy of interruption’. For this reason, I introduced an innovative pedagogy in some of my courses at the School of Education, University of the Witwatersrand in Johannesburg – the internationally established ‘community of enquiry’ pedagogy. I report on how in an Ethics course the pedagogy opened up a space for undergraduate students to disclose their own experiences of corporal punishment in the schools where they were placed for teaching practice. The pedagogy made room for a critical incident to emerge that was painful for both tutors and students, but, as I argue, crucial for participation, inclusion and the demands of open-mindedness, critical thinking and also solidarity required in a deliberative democracy. 相似文献
20.
Critical pedagogy wraps itself in the mantle of democracy, but in six generally accepted attributes of democracy (equality, important knowledge, nature of authority, inclusiveness, participatory decisionmaking, and rights and a seventh, not normally considered but one that has been the essence of the democratic dream—an optimum environment for everyone), critical pedagogy offers no direction. In fact, critical pedagogy, despite its unrelenting assault on the oppressiveness of schooling, may be guilty of diversion, division, illusion, and confusion, which are the major thrusts of oppression in a democratic society. Unlike critical pedagogy, a general theory of education informed by the seven aforementioned attributes of democracy provides multiple avenues for initiation of significant and realistic educational reform in existing public school sites. 相似文献