Les enjeux du jeu en éducation radicale (1)
L’éducation radicale, par définition, est celle qui va à la racine, c’est-à-dire celle qui se refuse à en rester à un niveau superficiel, en général déterminé par les contraintes à court terme des besoins imaginaires de la société post-moderne. Cette superficialité de la société ne répond jamais vraiment aux questions essentielles de notre modernité : La question de la réalité comme construction mentale de la complexité de ce qui est (le Réel) mais demeure, en fin de compte, inconnaissable. La rupture entre nos savoirs multiples mais fragmentaires sur cette réalité et la connaissance que chacun d’entre nous peut en avoir par expérience personnelle. L’abstraction généralisée de nos savoirs scientifiques, technologiques, philosophiques, qui nous éloigne de notre incarnation, de notre relation à la nature. Écoutez ma brève présentation orale Il s’ensuit des effets dirimants dans notre conception du monde et de notre action sur lui, dans le régime économique dominant sur le plan planétaire.
Paulo Freire
Paulo Reglus Neves Freire, Ph.D (/ˈfrɛəri/, Portuguese: [ˈpawlu ˈfɾeiɾi]; September 19, 1921 – May 2, 1997) was a Brazilian educator and philosopher who was a leading advocate of critical pedagogy. He is best known for his influential work, Pedagogy of the Oppressed, which is considered one of the foundational texts of the critical pedagogy movement.[1][2][3] Biography[edit] Freire was born September 19, 1921 to a middle class family in Recife, Brazil. Freire became familiar with poverty and hunger during the Great Depression of the 1930s. In 1931, the family moved to the less expensive city of Jaboatão dos Guararapes, and in 1933 his father died. In 1946, Freire was appointed Director of the Department of Education and Culture of the Social Service in the state of Pernambuco. In 1964, a military coup put an end to that effort. On the strength of reception of his work, Freire was offered a visiting professorship at Harvard University in 1969. In 1986, his wife Elza died.
bell hooks on education
contents: introduction · bell hooks on education · hooks and freire · relationships, power and media · conclusion · bibliography · how to cite this article My hope emerges from those places of struggle where I witness individuals positively transforming their lives and the world around them. Educating is always a vocation rooted in hopefulness. As teachers we believe that learning is possible, that nothing can keep an open mind from seeking after knowledge and finding a way to know. bell hooks (1952- ) (nee Gloria Watkins) was born in Hopkinsville, Kentucky. To be changed by ideas was pure pleasure. Almost all of bell hooks’ teachers were black women who she feels were on a mission. When school integration was introduced in the 1960s, bell hooks transferred to an integrated school that was the complete opposite of her first school. However, learn she did. bell hooks went on to gain a scholarship to Stanford University where, in 1973 she obtained her BA. bell hooks on education Links
bell hooks
Gloria Jean Watkins (born September 25, 1952), better known by her pen name bell hooks,[1][2] is an American author, feminist, and social activist. She took her nom de plume from her maternal great-grandmother Bell Blair Hooks.[3] Biography[edit] Early life[edit] Adult life[edit] Her teaching career began in 1976 as an English professor and senior lecturer in Ethnic Studies at the University of Southern California. Ain’t I a Woman? Since the publication of Ain’t I a Woman? She is frequently cited by feminists[7][8][9] as having provided the best solution to the difficulty of defining something as diverse as "feminism", addressing the problem that if feminism can mean everything, it means nothing. She has published more than 30 books, ranging in topics from black men, patriarchy, and masculinity to self-help, engaged pedagogy to personal memoirs, and sexuality (in regards to feminism and politics of aesthetic/visual culture). Influences[edit] Teaching to Transgress[edit] Feminist Theory[edit]
Alexander Trocchi
It is our contention that, for many years now, a change, which might be usefully regarded as evolutionary, has been taking place in the minds of men; they have been becoming aware of the implications of self-consciousness. And, here and there throughout the world, individuals are more or less purposively concerned with evolving techniques to inspire and sustain self-consciousness in all men [sic]. However imperfect, fragmentary, and inarticulate this new force may presently appear, it is now in the process of becoming conscious of itself in the sense that its individual components are beginning to recognize their involvement and consciously to concern themselves with the technical problems of mutual recognition and, ultimately, of concerted action. History is [the history] of societies geared to and through their every institution affirmative of the past, which tends, whatever its complexion, to perpetuate itself. (1) sigma as international index: sigma associates (b) Cultural promotion:
Peter McLaren
Peter McLaren "McLaren's work is a passionate challenge to all forms of education that limit rather than enhance the project of human emancipation."[1] Peter McLaren (born August 2, 1948) is a Professor in the Division of Urban Schooling, the Graduate School of Education and Information Studies, University of California, Los Angeles (United States).[2] He is currently Distinguished Fellow in Critical Studies at Chapman University, California. He is the author and editor of forty-five books and hundreds of scholarly articles and chapters. McLaren is married to Yan Wang from Northeast China. He is known as one of the leading architects of critical pedagogy and for his scholarly writings on critical literacy, the sociology of education, cultural studies, critical ethnography, and Marxist theory. Professor McLaren is a faculty member at the Institute of Critical Pedagogy at The Global Center for Advanced Studies and he lectures worldwide on the politics of education. Life[edit] Career[edit]
Agilab
Critical pedagogy
Critical pedagogue Ira Shor defines critical pedagogy as: "Habits of thought, reading, writing, and speaking which go beneath surface meaning, first impressions, dominant myths, official pronouncements, traditional clichés, received wisdom, and mere opinions, to understand the deep meaning, root causes, social context, ideology, and personal consequences of any action, event, object, process, organization, experience, text, subject matter, policy, mass media, or discourse." (Empowering Education, 129) Critical pedagogy includes relationships between teaching and learning. Its proponents claim that it is a continuous process of what they call "unlearning", "learning", and "relearning", "reflection", "evaluation", and the impact that these actions have on the students, in particular students whom they believe have been historically and continue to be disenfranchised by what they call "traditional schooling".[citation needed] Background[edit] Joe L. Examples[edit] History[edit] Literature[edit]
