The Wiley Handbook of Paulo Freire E-Book

• Herausgeber: John Wiley & Sons
• Kategorie: Bildung
• Serie: Wiley Handbooks in Education
• Sprache: Englisch

Seitenzahl: 1452

Veröffentlichungsjahr: 2019

Beschreibung

Provides new insights on the lasting impact of famed philosopher and educator Paulo Freire 50 years after the publication of his masterpiece, Pedagogy of the Oppressed, this book brings new perspectives on rethinking and reinventing Brazilian educator and philosopher Paulo Freire. Written by the most premier exponents and experts of Freirean scholarship, it explores the currency of Freire's contribution to social theory, educational reform, and democratic education. It also analyzes the intersections of Freire's theories with other crucial social theorists such as Gramsci, Gandhi, Habermas, Dewey, Sen, etc. The Wiley Handbook of Paulo Freire studies the history and context of the man as a global public intellectual, moving from Brazil to the rest of the world and back. Each section offers insides on the epistemology of the global south initiated by Freire with his work in Latin America; the connections between class, gender, race, religion, the state and eco-pedagogy in the work of Freire; and the contributions he made to democratic education and educational reform. * Presents original theory and analysis of Freire's life and work * Offers unique and comprehensive analysis of the reception and application of Paulo Freire in international education on all continents * Provides a complete historical study of Freire's contributions to education * Systematically analyzes the impact of Freire in teachers training, higher education, and lifelong learning The Wiley Handbook of Paulo Freire is an ideal book for courses on international and comparative education, pedagogy, education policy, international development, and Latin America studies.

Leseprobe

Table of Contents

Cover

Notes on Contributors

Foreword by Audrey Azoulay, Director‐General of UNESCO for The Wiley Handbook on Paulo Freire

Part I: History and Context of a Global Public Intellectual

Introduction

History and Context of a Global Public Intellectual

From Recife to the World: Freire, Pilgrim of Utopia

Freire and the Epistemology of the Global South: Intersections and Relationships

Class, Gender, Race, Religion, the State, and a Missing Chapter in Freire's Oeuvre

Paulo Freire and the Construction of Democratic Education. What Is Freire's Relevance for Educational Reform?

Conclusions

References

Part II: From Recife to the World: Paulo Freire, Pilgrim of Utopia

1 Freire's Intellectual and Political Journey

Angicos, to Learn so as to Transform

To the Ragged of the World

Consciousness and History

Reuniting with His Own Story

Citizen Education, Popular Education

Freire, Global Thinker

References

2 Paulo Freire: Education, Culture, and the University

Popular Culture—Foundations of the Paulo Freire System

From Adult Literacy to the People's University

Fifty‐One Years Later

References

3 Paulo Freire and the Movements of Popular Culture's Educational Philosophy

Introduction

The Debate on Brazilian Culture and Identity

Popular Culture and Education Inside the MCPs

Conscientization in Freire's Educational Philosophy: Epistemological, Political, and Pedagogical Elements

Conclusion

References

4 Wake Up and Dream!

Historical Context

Finally, a Worker Spoke Up

The World and the Word

Danilson Pinto: A Life with the People

References

5 Finding Paulo Freire in Chile

Introduction

Chile: The Weight of Exile

Adult Literacy Training: Theories Behind the Method

Education, Training, and Agrarian Reform

From Literacy and Training to Politics and Policies

The Global Legacy

References

6 Paulo Freire's Place in Latin America's History and Future

Reasons to Link Freire to the History of Latin American Education

Freire and Latin America Unity

Origins and Antecedents to Popular Education in Latin America

The Search for Democracy in Education

Libertarian or Liberating Education

Freire and the Relationship Between Education and Politics in the Twenty‐first Century

Freire's “Viable Unprecedented” Accomplishment

References

7 Paulo Freire Working in and from Europe

Introduction

“Culture Medium” as Metaphor for a Context of Emergence and Maturation Ground of Ideas

The Political, Economic, and Cultural Contexts of Europe in the 1960s and 1970s

A “Culture Medium” of Different Forms of Analyzing Education Meanings in Europe in the 1960s–1970s

The Three Key Areas of Freire's Work in Europe

Freire and Europe/Europe and Freire

References

8 Freire and Africa

Introduction

The Works of Paulo Freire: Relevance to African Education

Dialogical Praxis, Hope, and Transformation

Manifestations of Freireanism Through/in Educational Processes in Africa

Conclusion

References

9 Freirean Ideas and Practice in Asia

Introduction

Paulo Freire in the Context of Asia

Paulo Freire in Japan

Paulo Freire in Taiwan

Paulo Freire in South Korea

Discussion and Conclusion

References

Videotapes

10 Freire in China

Freire “Came” to China

The Spread of Freire's Thoughts in China

Freire's Influence in China

Freire Is Still “Living” in China

References

11 Reading Freire in the Middle East

Introduction

Chapter Outline

Methodology and Disclaimer

Analytical Framework—Pointing to an Islamic Critical Theory

Kingdom of Saudi Arabia

Higher Education in Saudi Arabia

Charting a New Path—Vision 2030

Neoliberalism—the Right Fit for SA?

Axis of Possibility—Reading Freire in the Middle East

Potential Criticisms of Freire

Pedagogy in Freire and Al Ghazali

Discussion—Freire's Relevance to SA and Vision 2030

Freire Found in SA

References

12 Paulo Freire's Continued Relevance for U.S. Education

Introduction

The 1970s and 1980s: Freire's Global Reach and Influence

The 2000s: Finding Freire Post‐Freire, When Another World Was Possible

Current Context: Revisiting Freire in a Moment of Educational Efficiency and Trumpism

References

Part III: Freire and the Epistemology of the Global South: Intersections and Relationships

13 Rereading Freire and Habermas

Introduction

Part I: Reframing the Comparison of Freire and Habermas

Part II: From Philosophical Anthropology to the Anthropocene and Ecopedagogy

References

14 Juxtaposing the Educational Ideas of Gandhi and Freire

Introduction

Commonalities

Educational Philosophies

Educational Experiments

Role of Teacher

Critiques

Conclusion

References

15 Education for “Not Being Duped” in an Era of Fake News

John Dewey

Paulo Freire

Dewey and Freire on the Meaning of “Being Duped”

Acknowledgments

References

16 Praxis, Hegemony, and Consciousness in the Work of Antonio Gramsci and Paulo Freire

1

Introduction

Marxian Influence

Ideology

Hope Springs Eternal

Education in Its Widest Sense

Praxis: Philosophy and Pedagogy

Authority and Freedom

Conclusion

References

17 Education for Humanity

Introduction

Education: Capabilities, Instrumental Freedoms, and Institutional Reforms

Education as the Practice of Freedom

The Dialogic Nature of Education for Liberation

Education: Human Capital to Capability Expansion

Global Competencies: A Neuroscience Perspective

Way Forward: LIBRE

Acknowledgments

References

18 Bases and Connections of Paulo Freire's “Thought in Action”

Introduction

The Political‐Educational Bases and Connections of Paulo Freire

Exploring the Bases and the Initial Connections: Education for Development, Freedom and Critical Awareness

The Bases and Connections of the Progression of Paulo Freire's Thought: The Pedagogy of the Oppressed and Cultural Action for Liberation

The Bases and Connections of the Radicalization of Paulo Freire's Thought: The Production, Work and Transformation of Society as Contexts of Political Education

Final Considerations

References

Part IV: Class, Gender, Race, Religion, the State, and a “Missing Chapter” in Freire’s Oeuvre

19 Paulo Freire, Class Relations, and the Tasks of the Critical Scholar/Activist in Education

Freire, Dialogue, and Praxis

The Politics of Class Conversion Strategies

Education and Power

Globalization, Postcolonialism, and Education

Knowledge from Below

The Tasks of the Critical Scholar/Activist

References

20 The Connections Between Education and Power in the Liberatory Feminist Classroom

Introduction

The Problematics of Feminist “Process” and Pedagogy in a Diverse Environment

Power and Diversity in the Classroom and Beyond—the Ethnocentric Bias and Some Strategies for Addressing It

Are These Merely Mechanics?

Conclusion

References

21 Engaging Gender and Freire

Introduction: Relevancy, “Urgency,” and “Broadenings”: Discoursal “Self‐Subversion” at the Intersections of Gender and Freirean Studies

Part 1: Framings—On Not Getting “Bogged Down”/on Getting “Unstuck”

Part 2: Methodology—A Grounded Coding

Part 3: Dictionary Analysis—“The Words Tell us Stories”

Part 4: Supplemental Syntheses—Re/Engagement Across Contexts

Part 5: Conclusions—Evolving Struggle, Evolving Language

Acknowledgments

References

22 A Freirean Journey from Chicana and Chicano Studies to Critical Race Theory

My Introduction to Race, Ethnic, and Women's Studies

My Introduction to Freirean Problem‐Posing Pedagogy

My Introduction to CRT

Conclusion

References

23 Callings, Myths, Liberation, and Communion

Introduction

The Role of Religion in Freire's Biography

Church and Critiques of the Churches' Role

Callings, Myths, Communion, and Liberation

Conclusion

References

24 Paulo Freire and the “Logic of Reinvention”

Reconstructing the Logic of Reinvention

Reframing Epochal Diagnosis: Reinventing Power

Integral Reproduction Theory Revisited

Foucault, Power, and Governmentality

Conclusion

References

25 Ecopedagogy

Introduction

Chapter Five: The Missing Chapter

References

Part V: Paulo Freire and the Construction of Democratic Education: What Is Freire’s Currency for Educational Reform?

26 Reimagining Teacher Education to Promote Relationships of Caring and Advocacy

Freire's Legacy in Teacher Education

A Snapshot of Teacher Education Today

Freire's Signature Ideas as Related to Teacher Education

The Political Nature of Education

Banking Education

Dialogue

Critical Pedagogy

Conclusion: Reimagining Teacher Education to Promote Relationships of Advocacy and Caring

References

27 Paulo Freire and Globalized Higher Education

Introduction

Paulo Freire's Ontology and Epistemology

The University in the Western World

Paulo Freire and Higher Education

Conclusion

References

28 Thesis Supervision

Freire on the Role of Thesis Advisors

Supervision in Contemporary University Environments

Conclusion

References

29 Paulo Freire and the Debate on Lifelong Learning

1

Introduction

The Concept's Progenitor

The UNESCO‐Driven Concept of LE

Freire and UNESCO

Alternative LL

Transformative LL and the Politics of Hope

References

30 Freirean Dialectics and Dialogue

Method of Inquiry

Summary of the Analysis

Freirean Dialectics and Dialogue

Conclusion

Acknowledgments

References

31 Fertilizing the Unusual (The Praxis of a Connective Organization)

Radical Connectivity

From the Popular Public School to the Citizen School

From Ecopedagogy to Planetary Citizenship

Adult Education and the MOVA Methodology

Toward a National Policy of Popular Education

Popular Education in Human Rights

Technology and Social Emancipation

Articulating, Mobilizing, and Educating for Other Possible Worlds

Final Considerations

References

Index

End User License Agreement

List of Tables

Chapter 7

Table 7.1 Authors Quoted by Freire in

Pedagogy of Hope

List of Illustrations

Chapter 12

Figure 12.1 Poster advertising Freire’s lecture, July 28, 1983.

Chapter 17

Figure 17.1 Connections (continuous arrows) between different brain cortices, c...

Figure 17.2 New connections (dotted arrows) to be created by proposed LIBRE cur...

Chapter 22

Photo 22.1 The Puppeteer (artist unknown) (1972). Corner of Whittier Blvd. and ...

Photo 22.2

Unidos Carnal

(Brothers United) (artist unknown) (1972). Brooklyn Av...

Figure 22.1 A model of the intersecting tenets of

critical race theory

(

CRT

).

Guide

Cover

Table of Contents

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The Wiley Handbook of Paulo Freire

The Wiley Handbooks in Education offer a capacious and comprehensive overview of higher education in a global context. These state‐of‐the‐art volumes offer a magisterial overview of every sector, subfield and facet of the discipline‐from reform and foundations to K‐12 learning and literacy. The Handbooks also engage with topics and themes dominating today's educational agenda‐mentoring, technology, adult and continuing education, college access, race and educational attainment. Showcasing the very best scholarship that the discipline has to offer, The Wiley Handbooks in Education will set the intellectual agenda for scholars, students, and researchers for years to come.

The Wiley Handbook of Paulo FreireBy Carlos Alberto Torres (Editor)

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The Wiley Handbook of Paulo Freire

Edited by Carlos Alberto Torres

This edition first published 2019© 2019 John Wiley & Sons, Inc.

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Library of Congress Cataloging‐in‐Publication Data

Name: Torres, Carlos Alberto, editor.Title: The Wiley handbook of Paulo Freire / edited by Carlos Alberto Torres.Other titles: Handbook of Paulo FreireDescription: Hoboken, N.J. : Wiley‐Blackwell, 2019. | Series: Wiley handbooks in education | Includes bibliographical references and index. |Identifiers: LCCN 2019003175 (print) | LCCN 2019006625 (ebook) | ISBN 9781119236740 (Adobe PDF) | ISBN 9781119236764 (ePub) | ISBN 9781119236719 (hardcover)Subjects: LCSH: Freire, Paulo, 1921–1997. | Education–Philosophy. | Education–Brazil–Philosophy.Classification: LCC LB880.F732 (ebook) | LCC LB880.F732 W55 2019 (print) | DDC 370.11/5–dc23LC record available at https://lccn.loc.gov/2019003175

Cover Design: Wiley

Notes on Contributors

Ângela Biz Antunes, PhD in education, Faculty of Education University of São Paulo. She is a collaborator in the following books: Paulo Freire: uma biobibliografia (1996), Educação de Jovens e Adultos: a experiência do MOVA‐SP (1996) and Autonomia da escola: princípios e propostas (1997); and author of Aceita um conselho: como organizar os colegiados escolares (2002) and Educação cidadã, educação integral: fundamentos e práticas (2010), with Paulo Roberto Padilha. Currently she is the pedagogical director of the Paulo Freire Institute, São Paulo.

Michael W. Apple is John Bascom Professor of Curriculum and Instruction and Educational Policy Studies at the University of Wisconsin and Professorial Fellow at the University of Manchester. He has written extensively on the relations between knowledge and power and on the politics of educational reform. Among his recent books are Knowledge, Power, and Education; Can Education Change Society?; and The Struggle for Democracy in Education: Lessons From Social Realities.

Shigeru Asanuma earned a PhD at the University of Wisconsin‐Madison in 1986 and is currently professor at Rissho University in Japan. He was previously associate professor at St. Luke's of College of Nursing, University of Nagoya, and professor at Tokyo Gakugei University. His work focuses on forming curriculum theories through phenomenology and critical thought.

N'Dri Thérèse Assié‐Lumumba is professor of African/Diaspora and Comparative/International Education, social institutions, and gender study in the Africana Studies and Research Center at Cornell University. She is president of the World Council of Comparative Education Societies (WCCES), fellow of the World Academy of Art and Science, coeditor (with Emefa Takyi Amoako) of Re‐visioning Education in Africa: Ubuntu‐Inspired Education for Humanity (New York: Palgrave, 2018) and founding editor of Global Comparative Education: Journal of the WCCES.

Carlos Rodrigues Brandão was born in Rio de Janeiro. When he began to participate in the Movimento de Educação de Base (MEB) (Movement of Base Education) in January 1964, he got connected with culture and popular education. Since then, he has participated as adviser and author of books and writings on popular culture and popular education. Among them are the following books: O que é Método Paulo Freire (1981), O que é Educação popular (1982), Educação Popular na Escola Cidadã (2000), and A educação como cultura (2003). With undergraduate education in psychology and a master’s and PhD in anthropology, he has been professor in the Graduate Program of Anthropology of the Universidade Estadual de Campinas. At that university, he has collaborated with GEPEJA, Grupo de Pesquisa de Educação de Jovens e Adultos (Group of Research on Education of Youth and Adults).

Martin Carnoy is the Vida Jacks Professor of Education and Economics at Stanford University's Graduate School of Education and codirector of the Lemann Center for Educational Entrepreneurship and Innovation in Brazil.

Chen‐Wei Chang is an associate research fellow in the Research Center for Education Systems and Policy at National Academy for Educational Research in Taiwan (R.O.C.). Her research interests include international education, global citizenship education, and sociology of education.

Nandini Chatterjee Singh is senior national officer at UNESCO MGIEP. She is a cognitive neuroscientist who uses behavior and functional neuroimaging to study learning and the brain. She leads the Rethinking Learning program at MGIEP and is passionate about translating neuroscientific evidence on learning and education from laboratory to classroom. She is currently leading a program to integrate socioemotional learning paradigms in classrooms using interactive digital technologies.

Luiza Cortesão is an emeritus professor at the University of Porto‐ Faculty of Psychology and Education Sciences, Chairperson of Paulo Freire Institute of Portugal, member of the Center for Research and Intervention in Education of FPCE UP, having worked as a consultant for UNESCO and other European agencies in Portuguese‐speaking countries. She is involved in national and international projects in the field of education/intercultural relations.

José Cossa is a faculty member at Vanderbilt University and at Walden University. He holds a PhD from Loyola University, Chicago in cultural and educational policy studies with a focus on comparative and international education. He is the author of Power, Politics, and Higher Education: International Regimes, Local Governments, and Educational Autonomy. He conducts research on higher education, power dynamic, modernity, decolonializing, debordering, deperipherizing, and decentering the world, and global and social justice.

Bruno B. Costa is adjunct professor at the University of the State of Mato Grosso (Unemat), Brazil. His research centers on philosophy of education, with emphasis on Freirean pedagogy, critical pedagogy, popular culture and education, social pedagogy, Brazilian and Latin American philosophy, liberation philosophy, and teaching philosophy and decolonial studies. Recently published works include the transition/transitionality (society) entry in the Paulo Freire Encyclopedia.

Sonia Couto has a PhD in education and her undergraduate education was in letters and pedagogy. She is the author of Método Paulo Freire, a reinvenção de um legado (2011), Princípios curriculares orientadores para a EJA (2009) and books on didactics. She is a member of the Comissão Nacional de Alfabetização e Educação de Jovens e Adultos and coordinator of the Centro de Referência Paulo Freire.

Anantha K. Duraiappahtook the position as inaugural director of the UNESCO MGIEP in 2014. A science‐policy pacesetter, with over 33 years' experience, he now plays a key role in positioning UNESCO MGIEP as a leading research institute on education for peace, sustainable development, and global citizenship. He is presently focusing on strengthening the science‐policy guide in education by exploring how the neurosciences of learning can contribute to developing emotional and intellectual intelligence through innovative digital pedagogies

Moacir Gadotti has a PhD in science of education from the Université de Genève and Doctor Honoris causa from the Universidade Federal Rural do Rio de Janeiro. He is professor emeritus, Universidade de São Paulo, and honorary president, Instituto Paulo Freire. Professor, Universidade Estadual de Campinas, Universidade Católica de São Paulo, and Campinas. Among his books are História das ideias pedagógicas (1993), Pedagogia da Práxis (1995) Paulo Freire: uma biobibliografia (1996), Pedagogia da Terra (2001) and Boniteza de um sonho (2011).—www.gadotti.org.br:8080/jspui

Marcela Gajardo is senior scholar and researcher at FLACSO‐Chile. She holds an MA in sociology (University of Essex., England) and a graduate degree in educational sciences (Catholic University, Chile). She is cofounder and former director of PREAL and Visiting scholar at Harvard University (2015–2016), has also worked as senior advisor for multilateral and bilateral cooperation agencies, and published extensively on education and development. In the late 1960s she was one of Paulo Freire's assistants at ICIRA in Chile.

Ratna Ghosh is Distinguished James McGill Professor and MacDonald Professor of Education at McGill University and was formerly dean of education. Her publications on multiculturalism and social justice issues in education (e.g., Education and the Politics of Difference, 2013; Redefining Multicultural Education, 2014) have earned her honors in the Orders of Canada (C.M.), Quebec(O.Q.), and Montreal (OOM). She was elected a fellow of the Royal Society of Canada (F.R.S.C.) and is a fellow of The World Academy (TWAS), Trieste, Italy.

Anamika Gupta is a national programme officer at UNESCO Mahatma Gandhi Institute of Education for Peace and Sustainable Development. She brings more than 7 years of transdisciplinary experience from the fields of communication, peace building and conflict transformation, gender and human rights education into her current work of leveraging innovative digital pedagogies for transformative learning. Currently she is involved in creating digital content on global issues to build socioemotional competencies in learners.

Sondra Hale is a research professor in anthropology and gender studies, University of California, Los Angeles (UCLA). Her research is in the Middle East and Africa, especially Sudan, with emphases on women's activism, conflict, and grassroots movements. She has written Gender Politics in Sudan: Islamism, Socialism and the State, three coedited volumes, and numerous articles and chapters. She has headed three women's studies departments and is an award‐winning teacher.

John D. Holstis an associate professor of lifelong learning and adult education at the Pennsylvania State University in University Park, PA. He is author of Social Movements, Civil Society, and Radical Adult Education (2002), coauthor along with Stephen Brookfield of the award‐winning book Radicalizing Learning: Adult Education for a Just World (2010), and coeditor along with Nico Pizzolato of Antonio Gramsci: A Pedagogy to Change the World (2017).

Zhicheng Huang is professor of the Institute of International and Comparative Education, East China Normal University (ECNU), Shanghai, China and vice chairman of China Association of Comparative Education. At ECNU he directs the Center for Research on Inclusive Education and the Center for Research on Intercultural Education and Communication. He was formerly director of ECNU’s Institute of International and Comparative Education and Curriculum and Instruction Department, and vice dean of the Faculty of Education.

Peter Lownds is an educator, poet, translator, and actor who has been a devotee of Afro‐Brazilian culture since serving in the Peace Corps in Recife and Olinda from 1966 to 1968. He is one of the founders of the Paulo Freire Institute at UCLA. His doctoral dissertation, In The Shadow of Freire: Popular Educators and Literacy in Northeast Brazil is available in its entirety at www.unifreire.org

Qing Ma is a PhD candidate in Institute of International and Comparative Education, East China Normal University, Shanghai, China.

Cristobal Madero S. J. is currently an assistant professor in the Department of Education Policy and School Improvement at Alberto Hurtado University, the Jesuit University in Santiago de Chile. He received a PhD in education policy from the University of California at Berkeley, a ThM from Boston College, and a BA in sociology. His research interests include the history of education; the organization of Catholic high school; and the role of motivation, incentives, and a sense of calling in high school teacher formation. His work has been published in the International Studies in Catholic Education, the International Journal of Christianity & Education, Educational Administration Quarterly, the Journal of Iberian and Latin American Research, Teachers and Teaching: Theory and Practice, and the Harvard Review of Latin America. Cristobal Madero is a Chilean Jesuit.

Peter Mayo is professor at the University of Malta and is the author of numerous books including Liberating Praxis. Paulo Freire's Legacy for Radical Education and Politics (Praeger, 2004), Hegemony and Education under Neoliberalism. Insights from Gramsci (Routledge, 2015), and Saggi di Pedagogia Critica. Oltre il Neoliberalismo (with Paolo Vittoria, Società Editrice Fiorentina, Florence, 2017). He is coeditor of Postcolonial Directions in Education and book series editor or coeditor for Bill‐Sense's “International Issues in Adult Education,” Palgrave‐Macmillan's “Postcolonial Studies in Education” and Bloomsbury Academic's “Critical Education.”

Greg William Misiaszek, PhD, is an assistant professor at Beijing Normal University, Theories of Education Institute, and the assistant director of the Paulo Freire Institute, UCLA. His current work focuses on critical analysis of environmental pedagogies, with specific emphasis on ecopedagogy, through theories of globalizations, citizenships, race, gender, migration, Indigenous issues, and media, among others. His recent book on this analysis is Educating the Global Environmental Citizen: Understanding Ecopedagogy in Local and Global Contexts.

Lauren Ila Misiaszek, PhD, is associate professor, Institute of International and Comparative Education, Faculty of Education, Beijing Normal University; secretary general, World Council of Comparative Education Societies; assistant director, Paulo Freire Institute, UCLA; and founding member, International Network on Gender, Social Justice and Praxis. Lauren, a 10th generation Appalachian, has a long history of work around the themes of the chapter across the Americas and, more recently, in China.

Raymond Allen Morrow is emeritus professor, Department of Sociology, University of Alberta, Canada. His research areas include (a) post‐Marxist conception of critical social theory grounded in a critical theory of methodology;(b) with Carlos Alberto Torres (UCLA) applying such social theory to educational reproduction and transformation from a comparative perspective; and (c) democratic theory, democratic transition and modernization, especially in relation to Latin American postcolonial debates about Indigenous knowledge and subaltern groups, especially in Mexico. https://sites.ualberta.ca/~rmorrow/research.html

Sonia Nieto is professor emerita of language, literacy and culture at the School of Education, University of Massachusetts Amherst. With experience teaching students at all levels and from many socioeconomic and cultural backgrounds, Nieto is one of the leading authors and teachers in the field of multiculturalism. She has won several awards in her field, most notably the 1997 Multicultural Educator of the Year award from the National Association for Multicultural Education, the 2005 Educator of the Year Award from the National Council of Teachers of English, and honorary doctorates from Lesley University (1999), Bridgewater State College (2004), and DePaul University (2007)

Paulo Roberto Padilha holds a PhD in education from the Universidade de São Paulo. His undergraduate education was in accounting and music. He is pedagogical director of the Instituto Paulo Freire and general coordinator of the EaD Freiriana. He is the author of Planejamento dialógico (2001), Currículo intertranscultural (2004), and Educar em todos os Cantos (2007). A composer, he has recorded the CDs Educar em todos os cantos (2007), Velho amigo (2014), and Coisas do amor (2016).

Francisca Pini has a PhD in social politics and social movements, Pontifical Catholic University of São Paulo. She is pedagogical director of the Paulo Freire Institute and visiting professor of UNIFESP/Campus Baixada Santista. She worked on the Plano Estadual de Educação em Direitos Humanos (State Plan for Human Rights Education) of the State of São Paulo (2017). She is a member of the Comitê Nacional de Educação em Direitos Humanos, author of Educação, participação política e direitos humanos (2011), and co‐organizer of the Serviço Social no Sistema Socioeducativo do Estado de São Paulo (São Paulo 2017).

Adriana Puiggrós is consultant professor at Buenos Aires University. Her awards and honors include Trajectory Award Escuela de Altos Estudios (UNAM), an honorary doctorate from La Plata University, first prize for an essay from the Convenio Andrés Bello, and the John Simon Guggenheim Memorial Foundation Scholarship. She acted as secretary of the Buenos Aires Province Government and National Congress member. Her numerous publications include “Imperialism, Neoliberalism and Education,” From Simón Rodríguez to Paulo Freire, and “Adiós Sarmiento. Public Education, Church and Market.”

Jevdet Rexhepi is assistant professor of humanities and social sciences at Prince Mohammad Bin Fahd University in Khobar, Saudi Arabia. Dr. Rexhepi has examined the nexus of global trends and higher education in a developing postcommunist nation (Globalization and Higher Education in Albania, 2013), and he continues to explore the multiple overlapping effects and implications of globalization and conflict on the human domain across the post‐Ottoman space.

Peter Roberts is professor of education and director of the Educational Theory, Policy and Practice Research Hub at the University of Canterbury in New Zealand. His primary areas of scholarship are philosophy of education and educational policy studies. His most recent books include Education and the Limits of Reason: Reading Dostoevsky, Tolstoy and Nabokov (with Herner Saeverot, 2018), Happiness, Hope, and Despair: Rethinking the Role of Education (2016), Education, Ethics and Existence: Camus and the Human Condition (with Andrew Gibbons and Richard Heraud, 2015), Better Worlds: Education, Art, and Utopia (with John Freeman‐Moir, 2013), The Virtues of Openness: Education, Science, and Scholarship in the Digital Age (with Michael Peters, 2011), Paulo Freire in the 21st Century: Education, Dialogue, and Transformation (2010), and Neoliberalism, Higher Education and Research (with Michael Peters, 2008).

John Rogers is a professor of education at UCLA where he directs the Institute for Democracy, Education, and Access and serves as the faculty director of Center X, which houses UCLA’s Teacher Education and Principal Leadership Programs. Rogers is a Dewey scholar who studies the relationship among democracy, education, and different forms of inequality. He has written widely on democratic participation and community organizing as strategies for advancing educational equity and civic renewal.

José Eustáquio Romão is director founder of the Paulo Freire Institute, general secretary of the World Council of Paulo Freire Institutes, and professor and director of the Post‐Graduate Program on Education of Universidade Nove de Julho (PPGE‐Uninove).

Afonso Celso Scocuglia is professor at the Universidade Federal da Paraiba (UFPB) and visiting professor at the Universidade Estadual de Paraiba. He has a PhD in history, Universidade Federal de Pernambuco, and postdoctoral studies Université de Lyon, France, and postdoctoral studies in philosophy of education, Universidade Estadual de Campinas, UNICAMP. He was formerly Secretary of State of Education in Paraiba, Brazil (2011–2012). He is a member of the national Commission on Literacy and Education of Youth and Adults and author of many books on Freire and related themes.

Daniel G. Solorzano is a professor of social science and comparative education at the University of California, Los Angeles. His teaching and research interests include critical race theory in education; racial microaggressions; critical race spatial analysis; and critical race pedagogy. Dr. Solorzano has authored over 100 research articles, book chapters, and research reports on issues related to educational access and equity for underrepresented student populations and communities in the United States.

Rebecca Tarlau is an assistant professor of education and labor and employment relations at The Pennsylvania State University, affiliated with the Lifelong Learning and Adult Education program and the Center for Global Workers' Rights.

Carlos Alberto Torres is Distinguished Professor, UCLA, UNESCO Chair on Global Learning and Global Citizenship Education. His research has focused on culture and power; the interrelationships of economic, political, and cultural spheres; and education as site of conflict and struggle. His publications include First Freire, Early Writings on Social Justice Education (2014); Global Citizenship Education and the Crisis of Multiculturalism: Comparative Perspectives (with Massimiliano Tarozzi, 2016); and Theoretical and Empirical Foundations of Critical Global Citizenship Education (2017).

Yusef Waghid is distinguished professor of philosophy of education at Stellenbosch University in South Africa. He is coauthor of the latest books: Teaching and Learning as a Pedagogic Pilgrimage: Cultivating Faith, Hope and Wonder (London: Routledge, 2018, with Nuraan Davids); and Rupturing African Philosophy of Teaching and Learning (New York & London: Palgrave‐MacMillan, 2018, with Faiq Waghid & Zayd Waghid). He is also editor‐in‐chief of South African Journal of Higher Education and principal editor of Citizenship Teaching and Learning.

Sung Sang Yoo is an associate professor in the education department and director of Global Education Program at Seoul National University, Seoul, Korea. Having been interested in education development in global and local level, he has published books and papers in both Korean and English including Popular Education in Asia: Paulo Freire's Influences, Conditions of Learning, Literacy and Development in Korea, and Development as Education (forthcoming).

Foreword by Audrey Azoulay, Director‐General of UNESCO for The Wiley Handbook on Paulo Freire

2018

Brazilian educator, philosopher, and historian, Paulo Freire, is renowned for his visionary ideas as well as his activism for human dignity and justice. A pioneer of “critical pedagogy”, he contended that education is the foundation of all freedoms and that education alone can give individuals the power to shape their own destinies.

His important intellectual contribution addresses a question at the heart of UNESCO’s work: What is education and what is it for? Defining the purpose and relevance of education is as important now as in 1968 when his seminal text Pedagogy of the Oppressed was first published.

This publication brings together eminent researchers to examine the impact of Freire’s work across the world, to reinterpret his work for our contemporary period, and to explore directions for future educational reform.

In recent years, the philosophical foundations of Freire’s work have gained traction at an international level, particularly through the recognition of the importance of Global Citizenship Education, as part of the United Nations Agenda for Sustainable Development.

Global Citizenship Education equips learners with the skills, competencies, and values they need to solve the social, political, economic, and environmental challenges of our time. UNESCO remains committed to a vision of education for building peace, eradicating poverty, and driving sustainable development and is expanding the transformative power of education through our Global Citizenship Education program.

During his lifetime, Freire collaborated frequently with UNESCO to promote the organization’s educational activities, including as a jury member for UNESCO’s International Literacy Prizes. He himself also received the 1986 UNESCO Prize for Peace Education for his tireless work and unflagging devotion to providing literacy training and education for those most in need.

This collection of essays is a great tribute to his lasting legacy in shaping education as a means to improve the human condition. I would like to thank all of the distinguished scholars who have contributed to this publication and particularly Dr. Carlos Alberto Torres, a UNESCO Chair, for coordinating this ambitious project.

I hope that these thought‐provoking and inspiring essays will continue to arouse the same hope and critical questioning that Paulo Freire has come to be known for, in pursuit of liberation, dignity, and justice, without which humankind cannot fully realize its potential.

Audrey Azoulay

Part IHistory and Context of a Global Public Intellectual

Introduction: Paulo Freire and the Dialectics of the Local and the Global

Carlos Alberto Torres

This introduction situates the life and work of Paulo Freire in the context of the multiple analyses, appraisals, and insights that are presented in 31 chapters plus the introduction of this handbook. Likewise, the introduction offers clues of the narrative thread running through the different chapters.

The work has been done over 3 years, with a large number of experts on Freire collaborating with the original idea: to bring a new perspective on reinventing Freire 50 years after the publication of Pedagogy of the Oppressed. Furthermore, the authors explore the currency of Freire's contribution for social theory, educational reform, and democratic education.

The authors of this handbook represent different life stories, genders, ethnicities, languages, nationalities, continents, nations, regions, religions, academic experiences, specialties, theories, and methodologies. All together they created a crucial interdisciplinary work in terms of fields of studies as well as analytical and normative premises. Accordingly, all of them found resonance in the voice, theories, methods, and praxis of Paulo Freire. They decided to write, with complete autonomy, a chapter for the book on a generic topic that I initially suggested, given, from their own individual or collective perspective, the orientation, nuances, and articulation of the topic in its final form as a chapter.

A message emerges from the Wiley Handbook on Freire: In pedagogy, today, we can be with Freire or against Freire but not without Freire.

History and Context of a Global Public Intellectual

The violence of the oppressed is not violence, but a legitimate response; it is the affirmation of a being who no longer fears freedom and who knows that it is not a gift, but a conquest.1

Public intellectuals are willing and able, through their research and teaching, their public work in mass media, and their analytical and symbolic work, to construct narratives that defend and justify specific models of social order, social governance, and even interpretations of history. In the case of Freire, it is imperative to situate his contributions from his inception into the domains of education in Northeast Brazil, to Latin America in the 1960s, and his reception in the rest of the world.

The 1960s impelled fabulous and explosive projects in which the vision that everything was possible, from individual transformation to revolution, reached paroxysmal proportions. This phenomenon seized Latin America and many other parts of the world. In that period as well a very important Latin American literary phenomenon had an impact on the wider world. Known as the Latin American Boom, young writers such as Julio Cortazar, Carlos Fuentes, Mario Vargas Llosa, and Gabriel García Marquez among others created original literary works that for many branded forever Latin America as the land of magic realism. Yet the boom was much more than that (Kerr & Herrero‐Olaizola, 2015).

Latin America was a laboratory for a new society. Public intellectuals like Freire creatively developed different theoretical perspectives that melded and converged into a single purpose of radical social transformation. These notions of radical change were founded on a group of theories and politico‐philosophical, sociological, and theological orientations, which defined the era's spiritual path as daring, libertarian, and creative.

It was Herbert Marcuse who suggested that Hegel's use of the German neologism Volksgeist (spirit of nation)2 included a nation's spirit as well as its history, its religion, and its level of political participation. The Volksgeist of Latin America in the 1960s had direct links to revolution and the transgression of established norms. Its immediate by‐products were critical thinking, original scientific innovation and utopian politics.

This Volksgeist was born and raised in a wealth of ancient traditions and millennial cultures that inhabit this diverse continent whose Indigenous, African, Levantine, and European roots protruded through the landscape and shaped the social contradictions in this bronco continent.

Latin America was also the fertile ground of distinctive academic and political contributions in the form of theories that sought to explain development (or the lack thereof) and, at the same time, pushed for the transformation of its reality.

Among these was dependency theory, created in the 1950s–1960s in Chilean academic circles, which burst into bloom with the publication of a now classic book, Dependency and Development in Latin America by Fernando Henrique Cardoso and Enzo Faletto (1979) that spread throughout the continent, articulating one of the most systematic critiques of the traditional capitalist model of economic underdevelopment and, by extension, to theories of democracy.3

Although Dependency and Development was a groundbreaking book, many other authors and their works are also worth mentioning: André Gunder Frank (1969) and Theotonio dos Santos (1978); the critical works of the United Nations Economic Commission of Latin America (ECLA or CEPAL in Spanish)4; Pablo Gonzalez Casanova (1969); and Rodolfo Stavenhagen (1981) to name just a few scholars who made fundamental contributions by examining and explaining Latin American underdevelopment in terms of the exploitation given the context of capitalism center‐periphery and internal colonialism of the region.

We cannot forget in this brief racconto the extraordinary contribution of Raúl Prebisch (Love, 1980 , pp. 45–72) with his theory of unequal exchange that influenced the work of many other noted scholars (with their own appraisal of course) including Arghiri Emmanuel, André Gunder Frank, Immanuel Wallerstein, Johan Galtung, and Samir Amin as well as many developmental programs of Latin American governments in the 1950s and 1960s (Love, 1980). Prebisch was the executive director of ECLA and in 1950 released a seminal document titled The Economic Development of Latin America and its Principal Problems (Archivo Cepal).5

Nor can we forget Ernesto “Che” Guevara, the human embodiment of that period's revolutionary spirit both in his life and his death, whose speech in Punta del Este, Uruguay at the plenary session of the Inter‐American Economic and Social Council on August 16, 1961, represented the most ferocious and articulate rejection of the North American development model, exemplified by the neocolonial stance of the Alliance for Progress.

After his death in 1967, Guevara became a model and icon of social transformation in the region and elsewhere. His face was emblematic of the struggles of the New Left, against the traditional communist and socialist parties (the Old Left) that were seen by a new generation as the product of the Cold War accommodating to the establishment. The year 1968 was the culmination of the New Left strand ready to start a new path of social struggles in Paris as well as in Prague, Mexico, Argentina, Brazil, and many other places (Gould, 2009).

Along with the criticism of these development models, a new perspective called Liberation Philosophy was expounded in academic circles by Latin American philosophers, many of them graduates of European universities. Prominent among these was the Argentinian and Mexican theologian, philosopher, and historian, Enrique Dussel (1973).6 Freire was without doubt one of the precursors not only of the theology of liberation but also of the philosophy of liberation, though originally filtered through the developmentalist lenses of the Instituto Superior de Estudos Brasileros (ISEB)—see Gadotti, Chapter 1 in this volume.

The philosophical model of the philosophy of liberation had analytical hinges forged by Christian personalism, existentialism, and phenomenology but incorporated a Marxist perspective as well, questioning the notion of “alterity” in Western reasoning and attempting to incorporate the mores of traditional Latin American cultures as options for the articulation of a more rational and generous civilizational model than the patronizing, racist, male chauvinist, solipsistic, ethnocentric, and self‐congratulatory European versions. Liberation philosophy was an ideational precursor of current theories of postcolonialism, in the work also of Leopoldo Zea (1969, 1974), Rodolfo Kush (1977), Arturo Andrés Roig (1981) and Augusto Salazar Bondi (1969, 1975) to name just a few scholars.

At the same time, it is clear that intimately attached to this critique of European philosophy, social theory, and theology, this rethinking of the history of ideas from a Latin American cultural ethos and politico‐economic perspective also recognized and brought up to date critical modernist European models that did not stem from racist, ethnocentric, or anthropocentric bases, by deconstructing and unpacking them in diverse ways. This epistemological, theoretical and political Aufheben7 was able to recognize and celebrate the presence of diverse emancipatory experiences in the social struggles of Europe and in the Western world, emerging as what we called critical modernism (Morrow & Torres, 1995).

Without the perspective of liberation philosophy, education for liberation would be unimaginable. This is also true of the problem of multiculturalism in Latin America, one of the great themes that emerged at the time, which was tied to the postcolonial perspective that permeates the work of Frantz Fanon (1961, 2004) and Albert Memmi (1965), born in Martinique and Tunisia respectively but educated in Europe, two intellectuals who exerted a powerful influence on Paulo Freire's thinking when he was writing Pedagogy of the Oppressed.

Apart from the influence of the debates and intellectuals of that era on Freire, he imbibed mainly European sources, as has been noted and sometimes criticized by various scholars (Torres, 2001). One has only to peruse his conversation with Myles Horton, a great North American civil rights activist, to discover one of Freire's customary acknowledgements of influential writers:

I remember, for example, how much I was helped by reading Frantz Fanon … I was writing Pedagogy of the Oppressed and the book was almost finished when I read Fanon [The Wretched of the Earth]. I had to rewrite the book in order to begin to quote Fanon so that I could cite him … I was influenced by Fanon without knowing it. I had different cases like this … Fanon was one. Albert Memmi who wrote a fantastic book, The Colonizer and the Colonized, was the second. The third one who “influenced” me without knowing it was the famous Russian psychologist Lev Vygotsky, who wrote a beautiful, fantastic book, Thought and Language. When I read him for the first time, I became frightened and happy because of the things I was reading. The other influence is Gramsci … When I meet some books—I say “meet” because some books are like persons … I remake my practice theoretically. I become better able to understand the theory inside of my action.

(Horton & Freire, 1990, p. 36)

The themes of authenticity and truth, along with the search for the ethos of the Latin American people, articulated the principles of the philosophy of liberation. It is a time‐honored practice of the philosophical traditions to honor the discipline while searching for a break with tradition, beginning by including the social actors' emotions and feelings, the traditions of struggle, the social practices and cultures of the peoples of the region in the analysis.

Moreover, much of what constituted the lives of Paulo Freire and so many other Latin American intellectuals at that time is related to the nascent theology of liberation, in Catholic as well as Protestant circles, within the region.8

This theological perspective aligned its liturgical, canonical, and moral resources with the idea of the “preferential option for the poor” as the origin and zenith of the churches' religious endeavors, whether they were places where people worshipped or so‐called “base communities” where they led marginal but strong spiritual lives in the heart of the city, in the favelas, in the countryside (Berryman, 1987; Gutierrez, 1973). This was a theological option in clear contradistinction to the “organized religion as civilization” doctrine of the Spanish and Portuguese conquest, a model of religion where the churches are part of the power structure, intimately allied with the armed forces and ruling elite sectors (Mignone, 1988; Torres, 1992).

In other words, when followers of liberation theology put the people at the archetypal center of religious practice and made them the missionary focus of the Latin American churches, they clearly opposed the theology of oppression practiced and supported since time immemorial by the Latin American elite (Berryman, 1987; Gutierrez, 1973; Hinkelammert, 1977).

A historical example of this mortal quid pro quo are the intimate relations of the Argentine military dictatorship and the Argentine Catholic Church under the command of Archbishop Antonio Caggiano in the brutal years of the last Argentine military dictatorship (1976–1983). Their church and state alliance condoned the assassination of priests, nuns, and progressive laity. They ignored the assassination of Bishop Enrique Angelelli of La Rioja disguised as a car accident. Bishop Angelelli was committed to Liberation Theology as was father Carlos Mugica, my professor of theology at the Jesuit Universidad del Salvador, in Buenos Aires, Argentina, murdered as he left his neighborhood parish after celebrating mass.9

A tragic epoch of renewed regional authoritarianism ensued in the 1960s and 1970s, especially in Argentina, where military police and chaplains rubbed shoulders in clandestine redoubts, with armed forces chaplains supporting the torturers but perhaps even consoling the victims who were “disappeared” (Dussel, 1979; Hinkelammert, 1977; Mignone, 1988; Torres, 1992).

Freire made his critique of the official church explicit when he says: “As the Word is made flesh, it is only possible to approach it by way of man. That is why theology's point of departure has to be anthropology. In this way, a utopian theology must be associated with cultural action for liberation by means of which men need to substitute their ingenuous belief in God as an alienating myth with a new concept: God as a historical presence who does not in any way impede man from creating his own story of liberation” (Torres, 2005, p. 137).

It is no surprise that Freire, born to a Catholic mother and a Spiritist father, conceded the prophetic functions of annunciation and denunciation to the revolutionary church and to the seminaries where the seed of this new church gestated and bloomed. This is a theme that remained alive in Freire's thinking from the beginning to the end of his life. According to Cristobal Madero, S. J., Chapter 23 in this volume, Freire's Catholic formation influenced his scholarships in ways that have not been sufficiently studied in the social sciences; his chapter provides considerable insight around the topics of Freire's Catholicism and its impact on the pedagogy of the liberation.

In a letter to a student of theology Freire wrote that “seminaries, in order to become voices in favor of modifying the social structure, must quickly become utopian centers by denouncing dehumanizing structures and announcing that they cannot be committed to anything but structures in which men can be more loving, smiling, singing, creative, and relaxed. Only in this way can seminaries become prophetic and speak authentically of faith” (Torres, 2005, p. 137).

It is remarkable that, despite the liberating impetus of Freire's emancipatory rationality, his language succumbs to the age‐old structural categories of Castilian Spanish and Portuguese where “man” is the pronominal referent rather than “human being.” Feminism and feminist critique, which Freire took into consideration and generally accepted, especially in his work in the United States, lent enormous support to his intellectual growth (see Sondra Hale and Lauren Misiaszek, Chapters 20 and 21 in this volume).

Even today, it constitutes one of the most important analytical turning points for rethinking popular education, education for the practice of freedom and (Latin American) emancipatory movements in a revolutionary way (Jones & Torres, 2010). In fact, bell hooks, one of the most influential African‐American feminists, created a critical but not unappreciative synthesis of Freire and feminism (hooks, 1994).

Paulo Freire himself is a representative of popular education, an educational paradigm born in Spain to socialist and anarchist ideologies emerged as the archetype of public education with open access for unlettered members of the nineteenth‐century working class (Puiggrós, 1984; Gadotti & Torres, 1993).

This model migrated to Latin America, embodied in the wave of European immigrants at the turn of the twentieth century as “popular education” with a radical orientation and explicit political goals. In Argentina, the term educación popular was originally appropriated by Domingo Faustino Sarmiento (who was president of Argentina in 1868–1874) (Sarmiento, 1961), to nominate free public education (Jones & Torres, 2010; Morrow & Torres, 2002; Torres, 2017). The presence of Freire in Latin America is presented by Adriana Puiggrós in Chapter 6 in this volume.

But the explosive conditions of Latin America civil society were not an exception. During the 1960s revolutions of expectations occurred all over the world, marvelous inventions were created, and sexual ethics morphed into a drug‐enhanced quest for free love and emotional nirvana. The era's soundtrack featured utopian and romantic songs by the Beatles, especially John Lennon's anarchist anthem, “Imagine.” As the last bastion of conservative culture, public education had to cope with syndical grievances and widespread social restlessness. Meanwhile, the Cold War turned hot in Southeast Asia, engendering harder political schisms and revolutionary resistance throughout the world.

Paulo Freire and his fellow “pilgrim of the obvious,” Ivan Illich, forged a progressive path that left an epochal mark on Latin American education. Each educational iconoclast had his own field of competency, his laboratory of regional insertion and ideological localization (Freire in Brazil and then Chile, Illich in Mexico) and distinct but tangential specializations: Freire predicated the expansion of consciousness and recognition of human cultural contribution whereas Illich recommended outright abandonment of authoritarian schools. Their claims ultimately crossed borders to become urgent, cogent letters to the world (Aparicio,