Dissertations / Theses on the topic 'Radical pedagogy'

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico<br>O presente trabalho dissertativo concerne em uma pesquisa de fundamento onto-histÃrico, que se pauta na ontologia marxiano-luckÃcsiana para anÃlise do movimento do real. O objetivo central à realizar um estudo acerca dos pressupostos da chamada pedagogia crÃtica ou pedagogia radical, traÃando, ademais, um paralelo entre tal teoria pedagÃgica, de carÃter revisionista, e a teoria marxista, aqui reivindicada. Para tanto, foram elencados, respectivamente, escritos de Henry Giroux (1983 e 1997) e Peter McLaren (1997), e, no outro posto, Karl Marx (2000, 2004, 2010), Marx e Engels (1999a e 1999b) LuckÃcs (1981), MÃszÃros (2000), Tonet (2001, 2002, 2007), Rabelo (2005), entre outros. No primeiro capÃtulo, encontra-se um apanhado histÃrico atinente ao desenvolvimento da Escola de Frankfurt, que, adiante, darà sua parcela de contribuiÃÃo para o desenvolvimento da pedagogia crÃtica ou pedagogia radical. HÃ, ainda, uma exposiÃÃo introdutÃria acerca dos principais pressupostos da teoria crÃtica da Escola de Frankfurt, a partir de intÃrpretes: Freitag (1988) e Matos (1993), como base para adentrarmos nos escritos dos autores da referida pedagogia. No segundo capÃtulo, à realizada uma exposiÃÃo imanente relativa à pedagogia proposta por Giroux e McLaren. No terceiro capÃtulo, tem-se uma exposiÃÃo geral do referencial teÃrico marxiano-luckÃcsiano, que compreende o trabalho como fundamento do ser social, chegando-se atà o complexo da educaÃÃo enquanto desdobramento do ato de trabalho, mas que guarda uma autonomia relativa perante ele. A seguir, traÃa-se um paralelo entre a pedagogia radical ou crÃtica e os pressupostos educacionais fundamentados na ontologia marxiano-luckÃsiana, com o propÃsito de pÃr à luz as diferenciaÃÃes existentes entre a referida pedagogia e os pressupostos da ontologia marxiano-lukÃcsiana.<br>The present dissertative work concerns in a research that has an onto-historical foundation, which bases itself on the marxian-lukacsian ontology towards to an analysis of the movement of reality. The central objective is to make a study about the presuppositions of the critical or radical pedagogy, outlining, moreover, a parallel between this pedagogical theory, of a revisionist character, and the marxist theory, claimed by us. In order to reach this, it was chosen, respectively, works of the authors: Henry Giroux (1983 and 1997) and Peter McLaren (1997), and, at the other side, Karl Marx (2000, 2004, 2010), Marx and Engels (1999a and 1999b) LuckÃcs (1981), MÃszÃros (2000), Tonet (2001, 2002, 2007), Rabelo (2005), and others. At the first chapter, there is a historical summary which concerns to the evolution of Frankfurt School, that will after contribute with the development of the critical or radical pedagogy. There is also an introductory exposition about the main presupposition of the Frankfurt Schoolâs critical theory, from the exponents: Freitag (1988) and Matos (1993), as bases to access the works of the authors of the referred pedagogy. At the second chapter, an immanent exposition related to the pedagogy proposed by Giroux and McLaren is developed. At the third chapter, there is a general exposition of the marxian-lukacsian theoretical referential, which understands the labor as the social being basis, allowing the progress of the education complex as a labor act deployment, but keeping a relative autonomy in face to it. After this, is outlined a parallel between the radical or critical pedagogy and the educational presuppositions based on the marxian-lukacsian ontology, with the intention of uncovering the existent differences between this pedagogy and the presuppositions of the marxian-lukacsian ontology.

Thesis (D.A.)--Illinois State University, 1993.<br>Title from title page screen, viewed February 23, 2006. Dissertation Committee: William Morgan, Ronald Strickland (co-chairs), Victoria Harris, Thomas Foster, Anne Rosenthal. Includes bibliographical references (leaves 228-242) and abstract. Also available in print.

By analyzing two radical history walking tours in Seattle, WA, and Berkeley, CA, this thesis aims to examine how Asian American communities can find their places in the U.S. environmental movement. I argue that these walking tours provide generative pedagogical tools to engage the general public to unpack the complex Asian American history embedded within urban spaces. I also articulate how these walking tours have the capacity to situate environmental struggles and activism within urban spaces, illustrating that various Asian American social and political activism has always been addressing environmental concerns. Furthermore, I argue that these walking tours of Asian American cultural landscapes enable us to recognize the long history of cross-ethnic organizing in Asian American activist movements. Lastly, I advocate for an Asian American environmental movement that incorporates a decolonial/indigenous framework, which could allow all marginalized communities to envision more just practices of spatial organizing and land use in the future.

PAIVA, Isadora Barreto. A pedagogia radical sobre as bases da teoria crítica da escola de Frankfurt: uma análise a partir da ontologia marxiano-lukácsiana. 2013. 99f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2013.<br>Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-02-28T12:40:54Z No. of bitstreams: 1 2013-DIS-IBPAIVA.pdf: 453873 bytes, checksum: 3e5bc8ed1d7e42e6f74375680c3cd65d (MD5)<br>Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2014-02-28T13:52:15Z (GMT) No. of bitstreams: 1 2013-DIS-IBPAIVA.pdf: 453873 bytes, checksum: 3e5bc8ed1d7e42e6f74375680c3cd65d (MD5)<br>Made available in DSpace on 2014-02-28T13:52:15Z (GMT). No. of bitstreams: 1 2013-DIS-IBPAIVA.pdf: 453873 bytes, checksum: 3e5bc8ed1d7e42e6f74375680c3cd65d (MD5) Previous issue date: 2013<br>The present dissertative work concerns in a research that has an onto-historical foundation, which bases itself on the marxian-lukacsian ontology towards to an analysis of the movement of reality. The central objective is to make a study about the presuppositions of the critical or radical pedagogy, outlining, moreover, a parallel between this pedagogical theory, of a revisionist character, and the marxist theory, claimed by us. In order to reach this, it was chosen, respectively, works of the authors: Henry Giroux (1983 and 1997) and Peter McLaren (1997), and, at the other side, Karl Marx (2000, 2004, 2010), Marx and Engels (1999a and 1999b) Luckács (1981), Mészáros (2000), Tonet (2001, 2002, 2007), Rabelo (2005), and others. At the first chapter, there is a historical summary which concerns to the evolution of Frankfurt School, that will after contribute with the development of the critical or radical pedagogy. There is also an introductory exposition about the main presupposition of the Frankfurt School’s critical theory, from the exponents: Freitag (1988) and Matos (1993), as bases to access the works of the authors of the referred pedagogy. At the second chapter, an immanent exposition related to the pedagogy proposed by Giroux and McLaren is developed. At the third chapter, there is a general exposition of the marxian-lukacsian theoretical referential, which understands the labor as the social being basis, allowing the progress of the education complex as a labor act deployment, but keeping a relative autonomy in face to it. After this, is outlined a parallel between the radical or critical pedagogy and the educational presuppositions based on the marxian-lukacsian ontology, with the intention of uncovering the existent differences between this pedagogy and the presuppositions of the marxian-lukacsian ontology.<br>O presente trabalho dissertativo concerne em uma pesquisa de fundamento onto-histórico, que se pauta na ontologia marxiano-luckácsiana para análise do movimento do real. O objetivo central é realizar um estudo acerca dos pressupostos da chamada pedagogia crítica ou pedagogia radical, traçando, ademais, um paralelo entre tal teoria pedagógica, de caráter revisionista, e a teoria marxista, aqui reivindicada. Para tanto, foram elencados, respectivamente, escritos de Henry Giroux (1983 e 1997) e Peter McLaren (1997), e, no outro posto, Karl Marx (2000, 2004, 2010), Marx e Engels (1999a e 1999b) Luckács (1981), Mészáros (2000), Tonet (2001, 2002, 2007), Rabelo (2005), entre outros. No primeiro capítulo, encontra-se um apanhado histórico atinente ao desenvolvimento da Escola de Frankfurt, que, adiante, dará sua parcela de contribuição para o desenvolvimento da pedagogia crítica ou pedagogia radical. Há, ainda, uma exposição introdutória acerca dos principais pressupostos da teoria crítica da Escola de Frankfurt, a partir de intérpretes: Freitag (1988) e Matos (1993), como base para adentrarmos nos escritos dos autores da referida pedagogia. No segundo capítulo, é realizada uma exposição imanente relativa à pedagogia proposta por Giroux e McLaren. No terceiro capítulo, tem-se uma exposição geral do referencial teórico marxiano-luckácsiano, que compreende o trabalho como fundamento do ser social, chegando-se até o complexo da educação enquanto desdobramento do ato de trabalho, mas que guarda uma autonomia relativa perante ele. A seguir, traça-se um paralelo entre a pedagogia radical ou crítica e os pressupostos educacionais fundamentados na ontologia marxiano-luckásiana, com o propósito de pôr à luz as diferenciações existentes entre a referida pedagogia e os pressupostos da ontologia marxiano-lukácsiana.

Magister Educationis - Med<br>Since the 1980s several different forms of privatisation had been introduced into the South African educational system by the De Lange Commission. Since the 1990s a raft of neoliberal policies has been implemented under the banner of "educational transformation" by the post-apartheid state. This qualitative exploration will apply a critical policy analysis approach to analyse the impact of neoliberalism on post-apartheid education policy discourse in the public schooling system in South Africa from a historical, social and critical perspective. More specifically, I will apply the insights of critical education theory to interrogate the impact of the neoliberal orthodoxy and its concomitant values on the public schooling system with regard to the delivery of accessible, quality public schooling in post-apartheid South Africa.

Thesis (M.A.)--Kent State University, 2009.<br>Title from PDF t.p. (viewed Mar. 26, 2010). Advisor: Masood Raja. Keywords: Rhizomatic; resistance; social transformation; pedagogy; radical; education; literature. Includes bibliographical references (p. 157-161).

In this thesis I explore aspects of the tradition of radical Romanticism in a pedagogical context, with the focus on the teaching of English in secondary (11-18 age range) schools in England. I draw on my personal professional history as English school-teacher and teacher educator in this project, alongside more theoretical considerations, aiming towards a creative synthesis between Romantic and critical paradigms. In so doing I look first at the general contexts of such relationships, introducing some of the principal figures in the debate, in Section One. I go on to look more closely, in Section Two, at the nature of experience in education through the lens of slippery but crucial ideas of immersion, criticality and wonder, culminating in some illustrative descriptions of English classroom activity. For Section Three this leads into an exploration of the nature of creativity in education – a concept much used currently, but in need of more careful, critically purposeful and painstaking theorising. Following this discussion, I look in Section Four at aspects of the Secondary English curriculum in more detail, both theoretically and practically, before making a specific study in Section Five of interdisciplinary possibilities – a key area, by definition suggesting the forging of connections in theory and practice and thus tending to bring to the fore both unifying possibilities and challenging disjunctions. In the sense that my project here is to do with developing pedagogy, I explore next, in Section Six, some of the issues in the context of initial teacher education (ITE), currently my own sphere of professional activity. Section Seven represents something of a poetic interlude, if (I hope) an illuminating one. Section Eight is essentially an attempt to tie together the various strands of my study and look towards future possibilities, including the tentative conclusions presented in Section Nine.

La acción cultural tiende a la performance, pues se afirma como una acción estética de formación compleja. En ella coexisten percepciones y bienes estéticos tangibles, los cuerpos, e intangibles, las emociones. La experiencia personal y grupal de formación adquiere sentido en las prácticas culturales e implica una revisión de las ideas de arte. Si mi educación personal involucró una didáctica del arte y una educación más amplia, formal e informal, el trabajo de grupo con el colectivo de intervención cultural y artística La Lleca se adscribe, más bien, a la militancia cultural feminista en ambiente mixto. La acción cultural es una práctica de humanización y desjerarquización de los roles sociales, básicamente performativa. La performance en La Lleca devela la experiencia personal y, por ende política, en el tiempo para lograr la liberación de las personas en ambientes de reclusión. La educación feminista de La Lleca la retoma como una práctica dilatada en el tiempo, instaurando una pedagogía radical de los afectos. Ésta se entiende como una acción educativa, que por su propio proceso es continua. Las relaciones interpersonales se reconstruyen en la manifestación de la afectividad y en la práctica de la pasión creativa como método de liberación. Para realizar sus acciones culturales, La Lleca utiliza los aportes feministas a la cultura del cuerpo autónomo y sostiene una posición educativa radical con la urgencia de-generar el amor. Sus acciones proponen una afectividad solidaria, bisexual, sin posesión. El pensar juntos y la acción colectiva son los dos momentos que propician el inicio de la acción cultural. El compromiso alimenta la intervención y concientiza la práctica. Como la vida, la acción cultural se adapta y transforma, se recompone y cambia en la finalidad de un bien entendido como liberación. 2 La narración de las vidas de las personas con quien se realiza toda acción cultural es una parte importante de la intervención. La narración devela el conocimiento al tiempo que lo construye, pues estructura la experiencia y le da forma a su sentido. La narración que se explicita en la historia de vida escuchada y en la autobiografía de artista se complementan, generando una crítica de los horizontes carcelarios y los discursos que los soportan.<br>Cultural action turns to performance to affirm itself as a complex aesthetic formation. Perception and aesthetic goods coexist within the performative, both concrete in form like bodies and nonconcrete Iike emotions. Personal and group educational experiences acquire their meaning in cultural practices and this implies a revision of our ideas about art. If my own education has involved pedagogy of art as well as an extended education, both formal and informal, my work in the cultural and artistic intervention collective La Lleca adds up to, we might say, to a cultural feminist militancy in a mixed environment. Cultural action is a humanizing activity and a practice that goes against a hierarchical order of social roles, which is basically performative. In La Lleca performance reveals personal and political experience, during the time it takes to achieve the liberation of incarcerated individuals. Feminist education in La Lleca takes up performance as an expanded practice in time, establishing a radical education of affect. We understand this as an educational action which, following its own process, is continuous. The interpersonal relationships constructed in the project are a manifestation of affect and the practice of creative passion as a liberatory method. To develop its cultural actions, La Lleca utilizes feminist approaches to bodily and personal autonomy and sustains a radical educative position combined with an urgency of "de-generating" love. The group's actions propose an affective, non-normative solidarity, one beyond possession. The process of thinking-in-common and collective action are the two moments that propitiate the beginning of cultural actions in La Lleca. These commitments feed the intervention and construct an ethics of the practice. Like life, the cultural action adapts and transforms itself, it recomposes and changes the aims of what we understand as liberation. The narrative ofthe lives ofthe people with which every cultural action takes place is an important part of the intervention. These narratives disclose knowledge at the same time they constructs it, since narration both structures the experience and gives form to its meaning. The narrative revealed in oral life histories and the autobiography of the artist become complementary, generating a critique of the prison system's horizons and the discourses that support it.

Submitted by Simone Maisonave (simonemaisonave@hotmail.com) on 2016-09-08T13:47:15Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dirlei de Azambuja Pereira_Tese.pdf: 1071105 bytes, checksum: 13df1af61878556fa583cb9635688377 (MD5)<br>Approved for entry into archive by Simone Maisonave (simonemaisonave@hotmail.com) on 2016-09-08T13:47:25Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dirlei de Azambuja Pereira_Tese.pdf: 1071105 bytes, checksum: 13df1af61878556fa583cb9635688377 (MD5)<br>Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-09-08T21:43:29Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dirlei de Azambuja Pereira_Tese.pdf: 1071105 bytes, checksum: 13df1af61878556fa583cb9635688377 (MD5)<br>Made available in DSpace on 2016-09-08T21:43:44Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dirlei de Azambuja Pereira_Tese.pdf: 1071105 bytes, checksum: 13df1af61878556fa583cb9635688377 (MD5) Previous issue date: 2015-03-31<br>Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq<br>Paulo Freire, ao construir a sua pedagogia, recebeu influências diversas. Na teoria do pedagogo brasileiro, podem ser encontradas categorias filosóficas provenientes da Fenomenologia, do Existencialismo, do Cristianismo, da Teologia da Libertação, da Hermenêutica, do Marxismo e do Humanismo. Diante dessa constatação, há a necessidade de ser questionada a viabilidade de um diálogo que tenciona articular tantas e complexas influências. Haveria na obra de Paulo Freire apenas uma justaposição de fontes filosóficas? Seria o pedagogo brasileiro um autor eclético? Ou Freire elabora uma síntese intelectual, criativa e original, sem lesar, em seu cerne, os paradigmas filosóficos com os quais dialoga? Por meio da investigação desenvolvida, de matriz bibliográfica, concluiu-se que a última possibilidade exposta é a mais coerente em se tratando da teoria freiriana. O pedagogo brasileiro, como já asseveraram muitos estudiosos de sua obra, realiza uma síntese. Feita essa verificação, constatou-se que resta ainda sem resposta o fundamento de tal síntese, ou seja: se Freire desenvolveu esse processo, qual seria o núcleo sintético que o realiza? A resposta apresentada, frente a essa interrogativa, é que o núcleo que sintetiza as diversas categorias, que influenciam a pedagogia de Paulo Freire e que são oriundas de diferentes correntes filosóficas, é a ideia de transformação social radical na mesma perspectiva desenvolvida na filosofia social marxiana, entendida, neste contexto, como o movimento que envolve uma discussão radical sobre classe social e alienação, que decorrem do modelo social do capital e que, obrigatoriamente, precisam ser superadas tendo em vista a plena realização da emancipação humana. A contribuição intelectual e criativa que Paulo Freire oferece para a conquista desse horizonte é uma elaboração pedagógica que rigorosamente pensou e pôs em prática. A pedagogia freiriana, é relevante explicitar, potencialmente embasa uma práxis educativa radicalmente transformadora. Ainda seria oportuno argumentar que só foi possível para Freire trazer para o seu construto teórico as contribuições de diferentes correntes filosóficas, porque todas elas, com suas especificidades, providenciam determinações mais precisas para um projeto educativo que tem como horizonte a transformação social radical, que leve à superação do sistema social do capital e efetive a emancipação humana. E esse objetivo é o fio condutor que permeia a teoria de Karl Marx.<br>In order to build his pedagogy, Paulo Freire was influenced by several theories and, in his pedagogy, there can be found philosophical categories from Phenomenology, Existentialism, Christianity, Theology of Liberation, Hermeneutics, Marxism and Humanism. Considering this fact, there is a necessity of questioning the feasibility of a dialogue that intends to articulate so many and complex influences. Would there be, in Paulo Freire‘s work just an overlapping of philosophical sources? Would Brazilian teacher be an eclectic author? Does Freire develop an intellectual creative and original synthesis without damage, at its core, the philosophical paradigms? Through the research carried out, based on bibliographic literature, we conclude that the latter possibility is more coherent in Freirian theory. Freire, as asserted many scholars of his work, performs a synthesis. Accepting this thesis, it was found that remains unanswered the foundation of such a synthesis, i.e.: if Freire developed this process, which would be the synthetic core that performs the synthesis? The answer to this question is that the core summarizing the various categories that influenced Paulo Freire‘s pedagogy are from different philosophies. It is the idea of a radical social transformation in the same perspective outlined by Marxian social philosophy. It is understood in this context as the movement that involves a radical discussion of social class and alienation, under capitalism social model that needs to be overcome with a view to fulfill human emancipation. The intellectual and creative contributions that Paulo Freire offers to achievement of this horizon is a pedagogical preparation to rigorous thought and implement. Freire's pedagogy emphasized a radical transformative educational praxis. We argued that it was possible to Freire bring his theoretical contributions of different philosophical, because all of them, with their specific features, provide very precise determinations for an educational project which has a horizon of the radical social transformation. This transformation takes to overcome the social system of the capital and visualizes effective human emancipation. Human emancipation is the argumentative path that permeates Karl Marx‘s theory.

This dissertation explores the potential for higher education to promote the development of critical being among diverse students, including three studies that employ critical quantitative approaches. The first chapter proposes critical being as an alternative to critical thinking that better reflects the purposes of higher education for the public good. In Chapter Two, I create a survey-based instrument measuring critical being, including three factors that are theoretically grounded in the work of Barnett (1997) and Davies (2015). Chapter Three examines the relationship between specific instructional practices associated with academic challenge and four-year growth in critical being among three racial and/or ethnic groups traditionally underrepresented in higher education: Black and African American students, Asian and Pacific Islander students, and Hispanic, Latinx and Chicano students. Chapter Four focuses on college instructors, exploring the relationship of individual, academic, and organizational factors with instructors’ emphasis of critical being in the classroom and their beliefs about students’ abilities and efforts. Finally, Chapter Five returns to the necessity for higher education to center critical being in order to equip students to be well-informed agents of social change. By bringing together the results of the three studies, this chapter also considers the implications of higher education for critical being, offers self-reflection on the implementation of critical quantitative approaches, and looks forward in making recommendations for future research.

Submitted by Edileide Reis (leyde-landy@hotmail.com) on 2013-04-30T15:38:00Z No. of bitstreams: 1 Marcilio Rocha Ramos.pdf: 11240263 bytes, checksum: 1a0cfce6b98f1c4c164c088c4b41ac15 (MD5)<br>Approved for entry into archive by Maria Auxiliadora Lopes(silopes@ufba.br) on 2013-06-12T17:00:23Z (GMT) No. of bitstreams: 1 Marcilio Rocha Ramos.pdf: 11240263 bytes, checksum: 1a0cfce6b98f1c4c164c088c4b41ac15 (MD5)<br>Made available in DSpace on 2013-06-12T17:00:23Z (GMT). No. of bitstreams: 1 Marcilio Rocha Ramos.pdf: 11240263 bytes, checksum: 1a0cfce6b98f1c4c164c088c4b41ac15 (MD5) Previous issue date: 2005<br>Este trabalho teve como objeto a análise qualitativa dos processos de aprendizagem com a realização de canais interativos dentro da escola – jornal, rádio e blog –, para radicalizar o acesso às Tecnologias da Informação e da Comunicação (TICs) e a construção do conhecimento, tomando-se como ponto de partida o aprender-fazendo com uma epistemologia dialética e o método da Pesquisa-ação. Foram planejados e realizados informativos, programas de rádio e um processo de interação com blog através do qual todos agiam nestes canais como emissor e receptor, numa horizontalidade na qual o pesquisador assumia as funções de orientador das atividades - e também aprendiz com os próprios alunos, dada a quantidade de informações e técnicas. Através da exploração do potencial da produção das mídias impressas e eletrônicas, a Dissertação buscou três objetivos: constatar a riqueza da sua produção na escola para uma prática de ensino e aprendizagem; a interdisciplinaridade provenientes destas práticas e a formação de seres protagonistas para a realização de uma mídia radical a partir das práxis com estas tecnologias. Todos os canais que foram planejados foram realizados, através de ações coletivas e individuais, sempre com pesquisa, compartilhamento e utilização da Internet como fonte de apoio à autoria. As dificuldades que se apresentaram foram vencidas pela própria mobilização dos agentes implicados, mesmo sob os dramas das exclusões sociais e tecnológicas a que eles (e também suas escolas) estão sujeitos. Os saberes se socializaram, as técnicas se familiarizaram, houve o desenvolvimento de um modo de fazer, um habitus que tornaram seus agentes referências dentro da própria escola para os colegas e professores. Diante do potencial oferecido pelas Tecnologias da Informação e da Comunicação para a aprendizagem, conscientização e mobilização social, recomenda-se que a escola realize canais interativos e produtos multimídias como métodos pedagógicos, conduzindo as relações entre professores e alunos para uma horizontalidade, e, estrategicamente, passe a atuar com a comunidade através da produção de informação e comunicação criando uma rede de ação para o conhecimento e a emancipação - o que chamamos de uma pedagogia revolucionária com as mídias.<br>Salvador

Syftet med studien har varit att undersöka om en nationellt stödd satsning som Skapande skola-projekt integrerar estetiska lärprocesser i skolans verksamhet? Likaså är syftet att få en djupare insikt om vad estetiska lärprocesser är i skolans kontext.Studien bygger på intervjuer med verksamhetsledare, pedagoger och kulturarbetare som arbetat med Skapande skola-projekt i tre olika kommuner. Litteraturstudier belyser tidigare forskning om estetiska lärprocesser, där modest och radikal estetik är två begrepp som är centrala i studien. Det empiriska materialet består av nio intervjuer.Resultatet visar att Skapande skola-projekt kan integrera estetiska lärprocesser i skolan. Analysen genomfördes med en specifik analysmodell som prövades och utvecklades, i avsikt att visa hur Skapande skola-projekten positionerar sig i skolan. Resultatet problematiseras utifrån tidigare forskning och visar också att innebörden i begreppet estetiska lärprocesser är diffust och att tolkningen av begreppet omfattar både en modest och radikal syn på estetiken.Studien visar också ett antal viktiga faktorer för att möjliggöra en fortsatt utveckling i arbetet med att integrera estetiska lärprocesser i skolan. Dessa faktorer är ämnesövergripande arbete, tydliga målformuleringar utifrån lärandeperspektiv och tid för att planera och organisera arbetet. Dessutom ger nationellt initierade satsningar som Skapande skola ekonomiska förutsättningar i utvecklingsarbetet.

Si Ferdinand Buisson a, du point de vue institutionnel, joué un rôle de premier plan dans l'édification de l'école laïque sous la IIIe République, il fut aussi un remarquable observateur de son temps et un penseur engagé soucieux de faire apparaître toute l'intelligibilité des différentes causes qu'il a embrassées au cours de sa longue carrière d'homme publique, du protestantisme libéral au radical-socialisme. Pour appréhender la cohérence de cet itinéraire intellectuel, la question de l'autorité offre un bon fil directeur: avant d'être envisagée en termes pédagogiques, celle-ci s'est en effet posée à Buisson de manière particulièrement vive dans le contexte théologique et ecclésiologique mouvementé qui était celui de la communauté réformée dans la seconde moitié du XIXe siècle. Prenant énergiquement parti pour les "libéraux" dans le débat qui les oppose alors aux "orthodoxes" quant aux statuts respectifs de l'Ecriture et de la conscience dans l'économie de la foi, Buisson esquisse dès les années 1860 une interprétation originale de la tradition protestante qu'il développera bien plus tard dans sa thèse de 1891 sur Sébastien Castellion. A la lumière de ses écrits protestants, sa philosophie de l'éducation laïque apparaît à bien des égards comme l'expression sécularisée d'un geste inaugural et profondément religieux de refus de l'autorité dans ses formes conservatrices et toutes extérieures. Loin de consister cependant en un simple développement d’une essence préexistante, la continuité de cette pensée ne se dessine qu'au gré d'un permanent travail de réécriture commandé par les contextes de discussion abordés, les arguments adverses et les situations historiques que Buisson s'est efforcé d'infléchir avec un sens consommé du kairos. Ce sont ces ajustements et infléchissements successifs de l'idéal buissonien que nous avons tenté d’appréhender depuis les jeunes heures de l'école laïque jusqu'aux premières discussions relatives à sa "démocratisation" à la veille de la première guerre mondiale<br>Ferdinand Buisson did not only play a major role, as regards institutions, in the foundation of nondenominational education during the Third Republic, he was also both a talented observer of his time and a committed thinker, concerned with the intelligibility of the various causes he embraced throughout his long career as a public figure , from liberal Protestantism to radical- socialism. The coherence of his intellectual path may be apprehended through a clear issue: The question of authority. As a matter of fact, before considering it from an educational standpoint, Ferdinand Buisson had to face it acutely inthe stormy theological and ecclesiological context of the protestant community during the second half of the 19th century. He stood up vigourously for the”liberals” in their dispute against the “orthodox” concerning respectively, the status of the Scriptures and of conscience in the process of faith. As early as 1860, Ferdinand Buisson outlines an original interpretation of the protestant tradition, which he will later on develop in 1891 in his thesis about Sébastien Castellion. In the light of his protestant works, and in many respects, his philosophy of non-denominational education sounds like the secularized expression of a deeply religious inaugural gesture in refusal of authority, in its external conservative forms. Yet, far from simply expanding on a pre-existent essence, the continuity of this thinking only becomes clear through a continuous work of re-writing, induced from debates, opposing arguments and historical situations which Buisson endeavoured to reorientate with his accomplished sense of Kairos. Indeed, we have tried to apprehend those successive reorientations and realignments of Buisson’s ideal, starting from the very first days of non-denominational education to the first discussions relating to its democratization on the eve of the first World War

Traditionella redovisningsformer i grundskolans bildämne skapar sällan utrymme för lärande. Trots att bild är ett estetiskt ämne genererar ofta redovisningsformer ett passivt förhållningssätt gentemot det som eleverna redovisar. Att redovisa inför en grupp kräver kommunikativ kompetens, något som är utanför bildämnets kursplan. Däremot kan elever lära sig att framträda, och interagera med publiken för att en lärandesituation ska uppstå. Med utgångspunkt i de traditionella redovisningsformerna undersöks utvecklingspotentialer där teater, samtidskonst, performativitet och estetiska lärprocesser tillsammans används för att besvara undersökningens syfte och frågeställningar. Hur kan redovisningsformerna i bildämnet inom grundskolan utvecklas genom performativa uttryck? För att besvara frågeställningen analyseras deltagande observationer av redovisningar på tre estetiska vuxenutbildningar genom att tematiskt kategorisera beståndsdelarna i teman för att belysa och problematisera företeelser som visade sig under redovisningarna. Gemensamma nämnare visades, oberoende av innehållet som redovisades, tydligast genom de studenter som deltog som betraktare under redovisningarna. Variationen på studenternas delaktighet visades främst genom den respons som efterfrågades och utdelades. Empirin består förutom av observationerna, även av en gestaltande undersökning. Gestaltningen har formats ur frågeställningen Hur kan en radikal redovisningsform se ut? Frågeställningen besvaras genom en performativ händelse, ett performance där uppsatsen i dess fysiska och materiella form bearbetas genom att mixas till pappersmassa som används för att tillverka nya pappersark. Gestaltningen visades som ett performance med materiella spår i form av en installation under lärarprogrammets examensutställning på Konstfack.

Syftet med denna studie är att omformulera svenskämnets didaktiska utgångspunkt genom att utgå från filosofen Jacques Rancières radikala förståelse av vad demokrati innebär. Detta görs genom en "dekonstruktiv" läsning av ämnets styrdokument där ett alternativt sätt att förstå ämnets didaktiska beståndsdelar formuleras (vilket i sin tur görs med utgångspunkt i Laclau &amp; Mouffes "hegemoniska strategi"). Studien kommer fram till att en oreflekterad läsning av ämnets styrdokument riskerar att leda oss lärare till en odemokratisk förståelse av ämnet. Den belyser också (1) att skolan behöver ses som en arena som rymmer olika motstridiga förståelser av verkligheten, (2) att lärare behöver problematisera demokratibegreppet så att begreppet inte reduceras till att vara intetsägande och godtyckligt, och (3) att lärare bör sträva mot att skapa en didaktik som har större demokratisk potential snarare än att sträva mot illusionen om en ideal och slutgiltig demokratisk didaktik. Slutligen visar studien på en potential i att jobba ämnes- och yrkesöverskridande med skolans demokratiuppdrag utifrån det valda teoretiska perspektivet.

This text narrates the experience of approaching education in a Swedish Upper Secondary School as a performance. In the interstices of pedagogy and art, it explores performative andrelational learning strategies. From a radical pedagogical perspective, it attempts to challenge and shift the inherent power asymmetries between teachers and students, by attempting to createa learning space with methods from a participatory art field. The text unfolds from an Action Research field study conducted by me, in collaboration with 23 students in a class I teach in “Estetisk kommunikation” [Aesthetical communication]. The students play the part of coresearchers, exploring what it would mean to them to approach their educational environment asa performance. With an autoethnographic method we explore the different voices in our space, and generate the study data through the act of Free Writing. We move through narratives ofspaces, bodies, principles, voices, the I and the other, and text, and dwell in the meaning of the unknown, critique, crises, togetherness, creativity and freedom. The results point to strategies of genuine presence, care and joy, and the necessity to resist and unlearn the pedagogical habits generated within the contemporary educational system of Sweden.

Rooted in philosophy of education, the overall purpose of this dissertation is to renegotiate the relationship between education, religion, and democracy by placing the religious subject at the centre of this renegotiation. While education is the main focus, the study draws its energy from the fact that tensions around religious beliefs and practices seem to touch upon the very heart of liberal democracy. The study reads the tensions religious pluralism seems to be causing in contemporary education through a post-structural approach to difference and subjectivity. The purpose is accomplished in three movements. The first aims to show why the renegotiation is needed by examining how the relationship between education, democracy, and religion is currently being addressed in cosmopolitan education and deliberative education. The second movement introduces a model of democracy, radical democracy, that sees the process of defining the subject as a political process. It is argued that this model offers possibilities for seeing religion and the religious subject as part of the struggle for democracy. The third movement aims to develop how the relationship between education, democracy, and religion might change if we bring them together in a conversation whose conditions are not ‘owned’ by any one of them. To create this conversation, Hannah Arendt, Jacques Derrida, Søren Kierkegaard, and Emmanuel Levinas are brought together around three themes – love, freedom, and dialogue – referred to as ‘windows.’ The windows offer three examples in which religious subjectivity is made manifest but they also create a shift in perspective that invites other ways of seeing the tensions between religion and democracy. The aim of the study is to discuss how education might change when religion and democracy become questions for it through the perspectives offered in the windows and what this implies for the particular religious subject.

The role of education in building political movements and the potential of education to transform society are questions that remain relevant, not only in South Africa but the world over. The aim of this study was to investigate the Black Consciousness Movements (BCM’s) engagement with education and specifically critical pedagogy from 1968 until 1973. In this thesis I argue that the BCM understood education to be political and that education formed a central part of the movement. The study establishes that there are a number of tensions but that the central tension seems to be that the BCM really understand that they want to rebuild identity, subjectivity, consciousness, and deal with false consciousness, which is only possible through a sustained educational project. But what emerges is that the political project, of inspiring quick community action to solve-problems and ignite the masses to resist the racial oppressions that are prevalent, trumps the educational project.

碩士<br>中華大學<br>資訊管理學系碩士班<br>103<br>This paper discusses the effectiveness of combining radical recognition pedagogy with the creative radical recognition teaching compact disk for teaching literacy to middle school students with moderate intellectual disabilities. A single-subject A–B–A’ withdrawal experimental design was adopted in this study. The participants comprised 3 ninth-grade special education students with moderate intellectual disabilities. The independent variable was the parts literacy pedagogy combined with literacy parts creative teaching disk, and the dependent variable was the effectiveness of the literacy education. The experiment continued for 12 weeks, which were divided into a 3-week baseline period, a 6-week intervention period, a 1-week interval, and a 2-week maintenance period. A literacy test developed by the researchers was administered to the students, and the test scores were examined using a line chart and visual analysis. The immediate and retained effects were explored from various perspectives based on each part of the test and the overall test. The results of the experiment are summarized as follows: 1. The reading and spelling abilities of the 3 participants were substantially affected immediately and in the long run. 2. Regarding the abilities to listen and write vocabulary and sentences and select words by listening meanings, Participants A and B were substantially affected immediately and in the long run, whereas Participant C was immediately affected, but not affected notably in the long run. 3. Regarding the overall literacy, all 3 participants were considerably affected immediately and in the long run. According to the aforementioned summary, this paper proposes suggestions for future studies on literacy and computer-assisted instruction for students diagnosed with moderate intellectual disabilities.

This study addresses the topic of class consciousness and the radical educator. Using the theory of revolutionary critical pedagogy and Marxist humanism I examine the impact of formative experience and class consciousness on my own radical praxis across three continents. The methodology of auto/biography is used to interrogate my own life history. I excavate my own formative experience in Scotland, Canada and my radical praxis as a human rights educator in Ghana West Africa. The study is particularly interested in the possibility of a radical educator transgressing across race, whiteness and gender while working in Ghana, West Africa. Chapter One begins by discussing the theory of revolutionary critical pedagogy, Marxist humanism and theories of the self. Chapter Two assesses the methodology of auto/biography,research methods and an introduction to formative experience. Chapter Three, Four and Five contain excavation sites from Scotland, Canada and Ghana with accompanying analysis. Chapter Six concludes with a summary of research findings.

This work aims to analyse the mediator-event structure and its influence over an artistic intervention through the project intervention model with the population. First, the concept is presented through its theoretical and practical aspects, while identifying and reflecting around national Portuguese and foreign instances of mediator-events. It is intended to understand if the artistic and educational interventions through the project model can benefit a mediator-event program adapted for the co-participation between worlds, studied in the current Portuguese panorama. It is studied how this structure can evolve and contribute to the development of a radical pedagogy through the lenses and ingredients of Maria Acaso (2007) and if it might exist a pedagogical dynamic within a horizontal program within the mediator-event. To this end, the work reflects upon the contributions and limits of the mediator-event and its intervention is analysed, through a qualitative data analysis. A scheme of a mediator-event structure is elaborated, compatible with the development of horizontal programs, associated with arts education in connection to radical pedagogies. In a second phase, the feasibility of radical pedagogy is studie and discussed within the scope of the horizontal program Viagem Sentimental with the Portuguese choreographer Francisco Camacho, a program integrated within the mediator event Festival Todos 18’. This study uses several interviews collected from artists, programmers and participants from Festival Todos 18’ and 19’, as well as notes from a field paper diary, collected over several weeks between June and September 2018, along the programs Viagem Sentimental rehearsals with Francisco Camacho, Conversa com Crianças with Rita Pedro, Vala Comum with Andresa Soares, Bruno Humberto e João Ferro Martins, as well as the sewing workshops organized with Vera Alvelos at Festival Todos 18’ e 19’ in São Vicente, Lisbon. Finally, three ingredients are identified to contribute to an update on the intervention with communities in the area of contemporary cultural production.

En el siguiente ensayo se abordarán ciertas tensiones que suscita el rol docente en el marco de la pandemia. El mismo no pretende ser exhaustivo ni agotar las complejidades de dicha problemática, si no, aproximarse críticamente y de manera situada a las mismas. El escrito se desarrolla en diversas capas de sentido y traza una relación dialógica con experiencias de una futura colega que se desarrolla como profesora de Artes Plásticas y Visuales en el Nivel Medio. El desarrollo del trabajo se compone por tres apartados que retoman algo de la experiencia docente en pandemia y se atraviesan con herramientas teórico-conceptuales propuestas por la Cátedra de Práctica Docente IV en el año 2020 y Práctica Docente III en el año 2019.<br>Fil: Galletti Baldi, Clara. Universidad Nacional de Córdoba. Facultad de Artes. Departamento Académico de Artes Visuales; Argentina.

No es novedad que la presencia de identidades trans es poco frecuente en las instituciones educativas ocupando el lugar saber-poder de la docencia. Es más, la inclusión laboral trans es aún un horizonte de lucha que dista de solucionar los problemas y desigualdades de acceso de una población que históricamente ha sido vulnerada (y lo sigue siendo). Esta problemática, posiblemente se vincula a que lo importante al analizar cualquier tipo de proyecto inclusivo no es simplemente la presencia de una identidad en un espacio (que se le ha negado sistemática e históricamente) sino cuál será la calidad, el trato y la manera en la cual se las/es/os incluirá en estos. Con ello lo que se pretende señalar es que siempre existirá una distancia entre legalizar o reglamentar algún proyecto inclusivo y los contextos situados en los cuales se pretende intervenir (pues cada ciudad/institución/vida cotidiana funciona con prácticas sociales cuyo entramado histórico cultural tiene sentidos específicos y particulares). Vale decir que, no es suficiente con abrir una puerta a alguien, es necesario replantear estructuralmente los cimientos de las prácticas sociales y pedagógicas para pensar formas alternativas de construir otras múltiples miradas sobre el mundo y maneras diversas de vincularnos desde un horizonte que persiga la democrática radical. Con lo anterior en mente, el presente escrito busca indagar criticapropositivamente algún punto de partida que apueste por espacios educativos-equitativos que persigan dicha democracia radical. Para ello, sería importante analizar en profundidad las construcciones identitarias que están en cruce en la formación docente y con las/es/os jóvenes, sobre todo en el marco de las Artes Visuales y la actual pandemia. Es decir, con el propósito de plantear pedagogías críticas transformadoras y realmente inclusivas sería relevante preguntarse ¿Cómo construimos crítica-propositivamente las identidades docentes-jóvenes-trans/disidentes en el contexto de la cuarentena?<br>Fil: Burgos Sosa, Lunar. Universidad Nacional de Córdoba. Facultad de Artes. Departamento Académico de Artes Visuales; Argentina.