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Since first published in English in 1970, Pedagogy of the Oppressed has inspired generations of scholars and social activists to examine the inherent potential of Paulo Freire's theories on grassroots intellectual emancipation and education in marginalized communities. The interpretive lineage of Freire's writings is vast, indeed. To date, scholars continue to mobilize Freire's ideas to establish meaningful connections between what he describes as “liberatory teaching” and the role progressive educators must play in bringing about a more just and humane society. Freire's popularity outside Brazil, however, has come with inevitable tradeoffs worth considering, particularly as regards the epistemological directions and labels affixed to his educational philosophy. Considering the “many Freires” phenomenon, Sandro Barros takes a genealogical approach in this essay to the metanarratives that have made up Freire scholarship outside Brazil. His analysis is guided by the following questions: (1) What kinds of hermeneutic cultures have enveloped Freire's ideas in academic contexts? (2) How have these cultures shaped the reading practices that surround his texts?

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This collaborative autoethnographic essay centers on memory-work describing the ebbs and flows of boarding school policies’ effects on ethnic minorities in China and language policy decisions on multilingual citizens in Sri Lanka. The text is the product of the authors’ attunement to the role that confabulation plays in shaping collaborative autoethnographic research through the sharing and analysis of life-writing activities—for example, memoirs, journal entries, photographic narratives, and so on. Confabulation guided the authors through questions related to the meanings of self, other, and culture often taken for granted in (auto)ethnographic research. This is a topic expanded upon in the postface, where confabulation as the method, process, and outcome of research is discussed.

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