Paulo Freire: Teaching for Freedom and Transformation

Dale, John G.; Hyslop‐Margison, Emery J.

doi:10.1007/978-90-481-9100-0

Cited by 45 publications

(58 citation statements)

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“…Thus, within a banking education framework, people are not encouraged to develop their rational, imaginative or creative capabilities. Instead of teaching learners to dialectically engage the world as Freire proposes, banking education operates to naturalize reality and 'domesticate' learners (Dale and Hyslop-Margison 2010). In short, it reproduces structures of domination by integrating learners into the logic of the present system and by bringing about conformity to it.…”

mentioning

confidence: 98%

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Education for social change? A Freirean critique of sport for development and peace

Spaaij

Jeanes

2013

Physical Education and Sport Pedagogy

120

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confidence: 98%

“…Third, Freire's critical pedagogy is arguably more relevant than ever before in the context of contemporary neoliberal capitalism (Dale and Hyslop-Margison 2010). The issue of colonialism in its different forms is a central theme in Freire's (1972) work and he views the struggle for decolonization to be an ongoing one.…”

mentioning

confidence: 98%

Education for social change? A Freirean critique of sport for development and peace

Spaaij

Jeanes

2013

Physical Education and Sport Pedagogy

120

118

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“…This gap between enforceable legal human rights (such as equality) and the non-realisation of rights in the education system is amplified by the different manners in which power, domination and inequity shape human rights law, understandings, experiences and actions within cultural, religious, historical and social contexts (Johnson, Pete and Du Plessis 2001;Dale and Hyslop-Margison 2010;De Vos 2015b). Reimagining equality discourses in teacher education is and should be aimed at this gap.…”

Section: Reimagining the Language Of Sexual Equalitymentioning

confidence: 99%

Human rights and sexuality - reimagining the language of equality towards transformation in and through education

Wet

2017

SAJHE

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For many years, arguments in favour of sexual minorities' equality and sexuality rights have brought about legal reform worldwide. Although there are those who would contend that human rights and legal mechanisms associated with minorities could contribute to some positive experiences for sexual minorities, others have pointed out that legal reform brought about by the anti-discrimination laws does not necessarily result in a noticeable change in people's discriminatory attitudes, nor does it automatically translate into lived experiences of equity for minority groups. Research in the education sector shows that despite promises of inclusion and non-discrimination brought about by human rights law, many education institutions 'continue to reproduce patterns of heterosexism ' (Francis and Msibi 2011, 160). Drawing from a project titled 'Human Rights Literacy: A search for meaning', the article explores how students in higher education institutions conceptualise sexual equality within a human rights discourse. Findings reported here indicate that the non-translation of legal rights into inclusion and equality for sexual minorities might be due to the gap between formal and substantive conceptualisations of equality.Acknowledgment of sexual minorities' equal rights appears to be superficial while students

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“…For Freire (1993) the constitutive elements of the word are reflection and action, and he argued that all authentic words are praxis and result in transformation and humanisation. Praxis as a concept was first used by Aristotle, later by Marx and is extensively used by Freire (Dale & Hyslop-Margison, 2010). Praxis refers to consciousness of our past, present, and future in the world as incomplete beings.…”

Section: Conditions For Dialogue As Praxis In Hementioning

confidence: 99%

“…For Freire (1993), both humanisation and dehumanisation remain historical and ontological possibilities for incomplete human beings, and he assumed humanisation as the premise of education. He defined the telos of education to be a critical and reflective understanding of the world and one's place in the world (Dale & Hyslop-Margison, 2010). Freire (1993) posited that education, as a practice of freedom towards humanisation, should focus on dialogue as praxis.…”

Section: Introductionmentioning

confidence: 99%

Humanising higher education in South Africa through dialogue as praxis

Roux

Becker

2016

Educ. res. soc. change.

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Freire (1993) premised his pedagogical theory on the assumption that humanisation is the fundamental objective of education, and he emphasised the role of dialogue as praxis in achieving this. In South Africa, race has played a constitutive and dehumanising role in higher education since its beginnings during colonialism and apartheid (Soudien, 2015(Soudien, , 2016. During 2014 and 2015, higher education in South Africa came under attack from various student organisations for alleged discrimination, racism, and exclusive practices. We propose two conditions for dialogue as humanising praxis in higher education: the acknowledgement of situated selves, and the ontological need for, and right to, voice. We conclude that these conditions are interrelated and point to the possibilities of humanising post-1994 higher education. We use qualitative data from the NRF-funded project, Human rights literacy: a quest for meaning (Roux & du Preez, 2013) to explore student teachers' experiences of implicit and explicit exclusion, racism, and discrimination at institutions of higher education in South Africa.

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Paulo Freire: Teaching for Freedom and Transformation

Cited by 45 publications

References 0 publications

Education for social change? A Freirean critique of sport for development and peace

Education for social change? A Freirean critique of sport for development and peace

Human rights and sexuality - reimagining the language of equality towards transformation in and through education

Humanising higher education in South Africa through dialogue as praxis

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