By the way, no snow here and I am quite happy for it!
I saw the snowfall on the Himalayas in November and
that was wonderful and distant enough for me. No more
shovelling for a while... there has been no snow on
the Alps which is worrisome and the weather here has
been unseasonably warm.
Ujwala
--- Andrea Wilder <andreawilder at comcast.net> wrote:


> Andres--

> 

> It's the language that is associated with Freire,

> and that Ditmar used,  

> some of it is quotations, I am sincerely grateful

> for that.  I am also  

> grateful for Ditmar embedding  definitions in his

> text.

> 

> But to your point, with or without quotations these 

> word get my goat  

> (obviously):  class consciousness, class struggle,

> conscientisation,  

> critical praxis, codification (which I actually

> usually do like), and  

> pedagogical praxis.

> 

> At one point Freire did go around   the bend, my

> opinion, over  in  

> Africa, and started to dictate how his workbooks

> were to be used. TSK.  

> Someone besides me picked this up, I was just

> reading along and there  

> it was.

> 

> By the way, I have I think  a CD of Freire talking

> at Harvard's Ed  

> School.  That's ambiguous, I think it is a CD, I

> know it is at HGSE.

> 

> David Rosen's list of attributes in Freirian/popular

> education teaching  

> was  profoundly human and adapted  to a pluralistic

> American zeitgeist,  

> my opinion.

> 

> I understand  Thoreau,  I live  near Walden Pond, I

> know the New  

> England woods.  Of course we have somewhat the same

> background, and  

> MAYBE those who come from S.America feel more of a

> kinship with the  

> writing style of Freire.  Over to you, Andres.  (AND

> WHERE IS THE  

> SNOW??  I need snow to fully appreciate Thoreau.)

> 

> Andrea

> 

> 

> 

> 

> 

> On Jan 8, 2007, at 11:32 AM, Muro, Andres wrote:

> 

> >

> > What language are you referring to?

> >  

> >

> > From: povertyracewomen-bounces at nifl.gov  

> > [mailto:povertyracewomen-bounces at nifl.gov] On

> Behalf Of Andrea Wilder

> > Sent: Monday, January 08, 2007 6:47 AM

> > To: The Poverty, Race,Women and Literacy

> Discussion List

> > Subject: [PovertyRaceWomen 200] Re: GED programs

> with a  

> > populareducationa pproach

> >  

> > Ditmar and others,

> >  

> > I must put up my small flag here: I absolutely

> detest the language  

> > used in this educational movement. To me, it seems

> foreign and laid on  

> > with a trowel. Am I for social empowerment? Of

> course. Am I for social  

> > movements which try to being about even a modicum

> of social justice?  

> > Absolutely.

> >  

> > Back to the trenches,

> >  

> > Andrea

> >  

> > On Jan 8, 2007, at 7:33 AM, Muro, Andres wrote:

> >>  

> >> Hi Ujwalla, David, Andrea, Ditmar:

> >>  

> >> We did a project with our students that has

> strong Freirian elements.  

> >> This is an ongoing project with migrant students

> in which they write  

> >> their own stories and we publish them. to see

> this project please  

> >> visit:

> >>  

> >> http://bordersenses.com/memorias

> >>  

> >> While the stories are written in Spanish most of

> them have been  

> >> translated. If you want to read the content,

> please click on each of  

> >> the books. Also, to understand the theoretical

> foundation you can  

> >> read my introduction to both books. They are in

> English. I kept the  

> >> introductions very simple without making any

> references, However, the  

> >> work is influenced by Freire,Dewey, Giroux, etal.

> You will see in the  

> >> intrductions the elements of Freirianism that

> Ditmar points to.

> >>  

> >> Andres

> >>  

> >> From: povertyracewomen-bounces at nifl.gov on behalf

> of  

> >> ditmar0906_inossian at netzero.net

> >> Sent: Sat 1/6/2007 4:26 PM

> >> To: povertyracewomen at nifl.gov

> >> Subject: [PovertyRaceWomen 197] Re: GED programs

> with a popular  

> >> educationa pproach

> >>

> >>  

> >> Yes, Project Hope's Adult Learners Program uses

> (or did use) a  

> >> popular education approach that is

> distinctly Freireian, and this  

> >> program was the focus of Lorna's dissertation.

> For what it's worth,  

> >> "conscientisation" was the focus of Freire's

> approach: a process by  

> >> which a group (not at all about individual

> empowerment here [think  

> >> "class struggle"]) becomes aware of their

> oppression and discovers  

> >> that they have a popular culture that is both

> political and  

> >> social--has a sociopolitical role in history (as

> Marx understood  

> >> history). The group learners engage in "critical

> praxis" or dialogue  

> >> toward the end of identifying common interests.

> It's rather like an  

> >> effort to critique false consciousness through 1)

> an investigation of  

> >> the thematic universe (identifying themes); 2)

> identifying those  

> >> themes that are "generative"; 3) codification of

> those generative  

> >> themes, and 4) dialogue within the cultural

> circle of learners to  

> >> interpret those themes (i.e. create meaning). I

> know this sounds very  

> >> abstract but one might think of it as a very

> Marxist-oriented version  

> >> of the ideology critique that was advanced by the

> Frankfurt School  

> >> and later by educational theorists who continue

> to work in this  

> >> tradition (e.g. Giroux, Apple, etc.).

> >>  

> >> Freire's goal was social change, not individual

> empowerment nor  

> >> individual transformation. In fact, in my own

> reading of Freire, he  

> >> didn't even think that individual transformation

> was possible. In  

> >> other words, he never intended for his theory to

> be used as a means  

> >> for helping learners function within the given

> social system. One  

> >> might argue that if you change individuals, you

> will change society  

> >> (one person at a time). However, this can be true

> only from an  

> >> anthropological view of history (i.e., the

> driving force behind  

> >> history is human experience/consciousness). From

> a structuralist (or  

> >> Marxist) point of view, the consciousness of the

> individual makes no  

> >> difference; it's class consciousness that matters

> because one's  

> >> individual consciousness is a product of

> ideology; individuals become  

> >> subjects only through their subjection to

> processes of production  

> >> (i.e., the reproduction of production, or more

> commonly, the  

> >> reproduction of inequality). So basically

> "popular education" becomes  

> >> a mechanism for bringing about class struggle.

> Finally, Freire never  

> >> specified the end results of pedagogical praxis

> because the  

> >> "solution" or product was not known, in fact

> could not be known--it  

> >> evolved among/through the people. Social change

> was then the process  

> 

=== message truncated ===>
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