Post on 07-Jan-2023
A Critical ConsciousnessFurthermore the being of my own consciousness does not appear to me as the consciousness of the Other.It is because it makes itself, since its being is consciousness of being. But this means that making sustains being; consciousness has to be its own being, it is never sustained by being; it sustains being in the heart of subjectivity, which means once again that it is inhabited by being but that it is not being: consciousness is not what it is (Sartre, 1995, p. 172).
A core belief of Paulo Freire and of critical pedagogy is
that human fullness will never be achieved; it is an ongoing fluid
process shaped by history, class, culture, and most importantly
knowledge. Transformation is what critical pedagogy seeks;
transformation which is brought about through human consciousness,
a consciousness with “intent” (Freire, 1970/2011).
Focusing on the work of Paulo Freire and other contemporary
critical pedagogues I will explore the dynamic and at times
contested relationship between that of globalisation, critical
pedagogy and its relevance within education. Paulo Freire’s
perspectives on humanity argue how the individual within society
possesses the power to transform their own oppression. Freire
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suggests that although education has historically been used as a
political mechanism for control and domination, once transformed,
education becomes the key for liberation. In examining the
historical influence of critical pedagogy, I shall question how
critical pedagogy is of significant importance up to this present
time, and in what ways critical pedagogy could be of meaning in
relation to the future challenges and opportunities for
transforming education in the globalised world.
Introduction
The teachings of Paulo Freire have become synonymous with
the exploration into the dynamics of oppression as perceived by a
critical pedagogue. However, contrary to the fatalist tradition
of critical theory, Paulo Freire’s humanistic perspectives argue
how the individual within society, through the ability to engage
in critical thinking, possesses the power to transform their own
oppression. Critical Pedagogy argues the traditional perspective
and hierarchical role of the teacher- student creates an
anesthetised society where the dynamics of power, economics, and
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history are represented in a Western, Eurocentric, and
androcentric manner; a manner which maintains the ideologies of
the status quo and no longer should be endorsed (McLaren, 1995).
Freire offers what some consider his foremost contribution to
deconstructing the complex relationship between that of the
oppressed and the oppressor through the creation of his concepts
of banking education and conscientização.
In recognising the importance of knowledge, power of
technology, and potential control of media in the modern world,
it becomes paramount to provide all members in society with the
ability to apply and create critical thought with regard to these
potential displays of ideology and propaganda. Critical thought
thus becomes important to the individual, so as to realise that
knowledge is a process created through the dynamic interaction of
reflection and action, especially now that knowledge through
modern forms of technology is easily accessible.
In our world where borders are no longer defined in terms of
being national, where culture, class, gender, or race and the
issues that arise within each intersect there must emerge an
educational philosophy that questions, understands and brings 3 | P a g e
meaning to the complex reality as experienced by our citizens of
the world. In understanding the reality that knowledge has become
more accessible, combined with the tools of critical pedagogy,
transformations of global societies are within reach of all
citizens. Inter-disciplinary knowledge will be of necessity and
will increase within this world where knowledge is so easy to
gain.
Critical Pedagogy was inspired to empower, it begs
unashamedly for individuals to begin to question not only the
type of knowledge presented to them but the meaning of this
knowledge. Critical Pedagogy is a culmination of many different
theories and as a result has been criticised as increasing in
its complexity and ability to be understood. It has been
criticised as a grand theory negating the local experience while
focusing on the universal experience of oppression, and at times
has been accused of being class focused.
Thus, significant challenges occupy the thoughts of those
who subscribe to the ethos of critical pedagogy. Paulo Freire
states that “these issues include, but are no means limited to,
the manner in which subjectivity is constituted in language; the4 | P a g e
relationship among discourse, social action, and historical
memory; the connection between interpretation; and how forms of
authority may be addressed and justified in the context of a
feminist pedagogy” (Freire, in McLaren and Leonard, 1993, p. X).
However, while there are those whose aim is to make critical
pedagogy more accessible; there are also those who recognise
that in so doing they risk simplifying the strength in its
ability of remaining mindful to the global dynamics of
difference (Freire, in McLaren and Leonard, 1993). Also of
significance to the growth of critical pedagogy, and at the same
time its challenge, is the awareness of new voices and
approaches to liberation and transformation that are not defined
through a Western world understanding of stories of
emancipation. Narratives of liberation must remain contextual
and yet at the same time, similar to Diasporas, they must seize
the opportunity to embrace and act globally (Freire, in McLaren
and Leonard, 1993).
Narratives of liberation connected to the individual or
group become the stories of those who decide what to share and
how to share them; and as such provide the foundation of what 5 | P a g e
critical pedagogy now and in time to come may mean. It is
crucial that critical pedagogy be aware and acknowledging to the
practice of power; such awareness is not endorsed to maintain
certain hegemonic experiences of privilege, rather this
awareness is to facilitate in the development of new social
constructions founded upon diverse customs, communications, and
characteristics (Freire, in McLaren and Leonard, 1993).
Important then is the recognition of multiple forms of power and
authority within any given society where inequality propagates
and implicates the understanding of diverse lived experiences.
Cornel West summarises this best when he suggests, “Freire’s
project of democratic dialogue is attuned to the concrete
operations of power (in and out of the classroom) and grounded
in the painful yet empowering process of conscientization”
(McLaren and Leonard, 1993, p. XIII). Critical pedagogy is
“libratory pedagogy”, it provides the form of praxis that
enables transformation; transformation which is brought about
through human consciousness with ‘intent’ (Freire, 2011).
Through transformed education individuals will learn how to
critically address their right to resist and unpack the many
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forms of oppression that directly or indirectly threaten their
survival and human right.
Presently within education there appears to be a renewed
focus on the importance of critical thought, an aspect which
ought not to be confused with critical thinking as
conceptualised by the Cambridge International Examinations; for
“the ‘critical’ of critical thinking.... bears little relation
to the term as used in the fields of critical theory, critical
educational studies, and critical pedagogy” (Lim, 2011, p. 802).
Through the intensification of globalisation and as a result of
migration, immigration, and the recent restructuring of higher
education to market itself internationally within a neoliberal
climate, many systems of education must begin to be
authentically reflective of such diversity, while exploring ways
through its curriculum and pedagogies to educate citizens on the
value of Other; and as educators to understand that learning
differences encompasses all difference.
During a time when higher education functions as a method of
almost exclusively preparing the student for the knowledge
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economy, the threat of neoliberalism becomes manifested within
higher education. Higher education must now more than ever before
question its responsibility and ask what form of education is
required for a future world society. Higher education, once
believed to be the forum for engaging and defending citizenship
has become criticised for its market driven paradigm reducing its
fundamental sphere for creating agents within a society to a
corporate base ideology shaping all levels of education with no
talk of shared governance or critical citizenship. Far too many
institutes of higher education are driven by economics, military
and vocational interests and lack any legitimate focus within the
humanities; thus contradicting the traditional meaning of
University and higher education (Giroux, 2012, Public Lecture
Series).
What must be pursued is a pedagogy with cosmopolitan intent;
one that in “lifting complex ideas in to the human space” (Said,
in Giroux 2012, Public Lecture Series) critically engages the
learner and educator so to create what Giroux terms “border
literacy” (Giroux, 2012); learning to read, write, and I would
add expand our understanding from different points. Thus, there 8 | P a g e
is a dire need to create a link between critical pedagogy,
education, and employment. University is a space that should
create provocation; educators must function as political activist
and argue for forms of pedagogy that close the gap between higher
education and everyday life (Giroux, 2012, Public Lecture
Series). Through the elimination of banking education and the
opportunity of conscientização this may be achieved.
Banking Education
Critical Pedagogy argues the traditional perspective and
hierarchical role of teacher- student creates an anesthetised
society where the dynamics of power, economics, and history are
represented in a Western, Eurocentric, and androcentric manner; a
manner of which maintains the ideologies of the status quo and
should no longer be endorsed (McLaren, 1995).
Incorporating and expanding upon the notion of ideology as
defined by Karl Marx, Freire (2011/1970) offers what some have
consider his foremost contribution to deconstructing the complex
relationship between that of the oppressed and the oppressor.
Developing what Freire terms banking education; Freire, argues
education is suffering from the malaise of “narration sickness”, 9 | P a g e
Narration sickness refers to the student-teacher relationship
whereby:
The teacher talks about reality as if it were motionless, static, compartmentalized, and predictable. Or else he expounds on a topic completely alien to the existential experience of the students. His task is to “fill” the students with the contents of his narration- disconnected from the totality that engendered them and could give them significance (Freire, 2011/1970, p. 71).
Thus, the banking system of education accords for no
difference and it masks the true essence of “dialogue as
a process of knowing and learning” (Freire, in
Introduction by Donaldo Macedo, 2000/2011,p. 18).
Ideology is complicated, synergistic, and potent; and, it is
something for which should be discussed with great reverence. It
is taught that Marx had two streams of thought with regard to
ideology: “[f]irst, ideology refers to the ideas that naturally
emerge out of the everyday life in capitalism, but, because of
the nature of capitalism, reflect reality in an inverted manner”;
secondly, ideology for Marx refers to “systems of ruling ideas
that attempt once again to hide the contradictions that are at
the heart of the capitalist system” (Ritzer, 2008, p.67).
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Similar to Marx’s argument with regard to the dominant systems of
ideology being used as a method to “explain away” issues that are
public as private, Freire offers:
The oppressed are regarded as a pathology of the healthy society, which must therefore adjust these “incompetent and lazy” folk to its own patterns by changing their mentality. These marginals need to be“integrated”, “incorporated”, into the healthy society that they have “forsaken” (2011/1970, p. 74).
The banking system of education not only is dependent upon the
students’ inability for critical thought, it is the lack of this
characteristic for which they endorse. Banking education neither
encourages nor promotes an environment whereby the student is
enabled to “critically consider reality” (Freire, 2011/1970, p.
74). It is a system that imparts other people’s concepts of
reality, often a reality that is not within context of that as
experienced by the student. Not only is reality presented in a
manner that is non-relational to the world of the student, it is
often presented in terms that are biased and prove both difficult
and inaccessible. This confusion can distract the student from
recognising the role society plays for those who are deemed
deviant or marginal; preoccupied with narratives they do not
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understand, the student loses the ability to critically ask
questions such as “why”, “how” or even “what if?”. Those being
challenged within such a system or challenging such a system may in
time find they themselves have become outsiders within their
communities. It is this notion that prompted Freire to argue that
the oppressed are not “marginal’s”, they are not people living
“outside” society; they have always been “inside”- inside the
structure which made them beings for others” (2011/1970, p. 74).
Freire acknowledges that not all who participate within the
banking system of education do so with the intent to deny an
individual their identity; recognising that there are countless
well-meaning ‘bank-clerk’ teachers who cannot comprehend that
they themselves perpetuate the perverse ideologies which serve to
maintain the status quo. It has been suggested that this method
of education has been modeled in the likeness of and for
industrialisation (Robinson, 2009); an assembly line system of
instruction that denies an individual critical thought, barely
endorsing a method for critical thinking. Often being the product
of such a system themselves, the teacher maintains this ideology
of education which serves the oppressor who is depending on the
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educator to fulfill their role not as a catalyst for change, but
rather the gate keeper of the conditions which serve the best
interest of the dominant within society.
However, Freire predicted how a system such as this will
prevail for only so long; similar to the adapted circus animal
that one day rejects its trainer; the passive student, also, will
one day reject their “domestication and attempt to domesticate
reality.... they may perceive through their relations with
reality, that reality is really a process, undergoing constant
transformation” (2011, p. 75). Freire argues for the solidarity
of men and women in their quest for humanness; it is within his
discussions of the human consciousness that Freire’s critical
pedagogy begins to emerge as a philosophy of its own, one
enshrined in hopefulness. Freire argues for the complete
dismissal of the approach to banking education and argues for the
recognition of women and men as individuals who are acting not
simply within their world, but who have the capacity and desire
to act upon their world. Freire advocates for the autonomy and
respect of every human being, not simply as a conscious being but
a conscious being with intent. Paulo Freire posits education
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should be about ‘posing of problems’ and not simply about
‘depositing information’; he argues education ought to be
communication and not merely a form of ‘communiqué’:
Those truly committed to liberation must reject the banking concept in its entirety, adopting instead a concept of women and men as conscious beings, and consciousness as consciousness intent upon the world. They must abandon the educational goal of deposit-making and replace it with the posing of theproblems of human beings in their relations with theworld. “Problem posing” education responding to the essence of consciousness-intentionality-rejects communiqués and embodies communication (Freire, 2011, p.79).
Although Freire uses the term “teacher-student”, I posit his
intention is to illustrate how this phenomenon can be translated
to experiences outside of the classroom as witnessed through the
various actions of youth around the world in 2010. Globally youth
are denouncing the domestication of their spirit and their minds;
fighting for a democratic future which will provide free
education, social justice, freedom of thought and speech,
inclusion which embodies all difference, and equitable employment.
Youth are calling for the time and space for which to become
critically engaged in the issues of their world; from the youth
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movement of the “Arab Spring”, to the Czechoslovakian youth who
have decided to “chip in” and demand a voice in concerns of their
nation, or the South African entrepreneur who developed “Obami” a
social networking tool similar to Facebook that will assist in
improving the quality of education by providing a “learning
platform for teachers, learners, and parents” (UNESCO, 2011, Pp.
4-18); together, voices once deemed individualistic and passive
are calling out loudly.
The gift of Freire’s philosophy lies in its ability to
transcend place and time; it is a philosophy which is applicable
to every arena in life where inequality is experienced. Freire’s
objections to banking education are many; education he argues is
a hierarchical system of instruction, a system by which the
teacher establishes themselves in opposition to their student as
a “necessary opposite; by considering their ignorance absolute,
he justifies his own existence” (Freire, 2011, p. 72). Freire
posits the danger in this lies within the alienation of the
student’s or the individuals species being. With this aspect of
their existence negated the student “accepts their ignorance as
justifying the teacher’s existence” (Freire, 2011, p. 72). In
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understanding those who philosophise that it is the human
capacity for transformation which truly distinguishes human
beings from lower animals, one then must critically question how
the value of a human being could ever be deemed higher within a
system of education that demands adaptation.
Problem-Posing Education & Conscientização
Paulo Freire was foremost an educator, he devoted his life
to the ideals of education. As an educator Freire created a world
renowned literacy project, he worked as a special consultant to
UNESCO (United Nations Education Science and Culture
Organisation), and he was also associated with Harvard University
for a time within an academic role; hence many of his writings
use the language of education and involve concepts of education
itself. However, it has been Freire’s emphasis and philosophies
on liberation through literacy and education that have at times
proved to be his Achilles heel. Those who have critiqued Freiren
‘theories’ consider his writings to be dense, education centred
and Freire himself an elitist in presuming literacy and education
equates knowledge ability. Key to Freire’s philosophy is
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knowledge ability; however, it is the contextual importance of
knowledge which proves paramount to his arguments.
While at present there are various critiques offered of
critical pedagogy, Elizabeth Ellsworth (1989) continues to be
among the most cited within academia. Ellsworth, an educator
within higher education in the United States, argues that
critical pedagogy “has developed along a highly abstract and
utopian line which does not necessarily sustain the daily
workings of the education its supporters advocate” (1989, p.
297). Ellsworth goes further to state that the principal aims of
critical pedagogy such as “empowerment”, “student voice”,
“dialogue”, and even the term “critical- are repressive myths
that perpetuate relations of domination” (1989, p.98);
suggesting, for those who adhere to the educational philosophies
of critical pedagogy to “come to grips with the fundamental
issues this work has raised- especially the question, What
diversity do we silence in the name of “libratory” pedagogy?”
(1989, p. 299). Paula Allman (1994) suggests that to understand
Freire’s arguments as being solely a critique of education is to
miss the poignant nuances of what it is this modern philosopher
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of education and liberation is suggesting. Freire argues for an
individual’s opportunity and right to either formal or informal
education. Literacy and education Freire argued is crucial for
both an individual and for the healthy development of a nation’s
labour force. Freire’s concern was that an illiterate individual
contributes to an oppressed labour force; hence, in turn
providing an opportunity for those in positions of power to
dominate and control. Freire argued that a literate labour force
consists of people with the capacity for critical thought, and it
is critical thought which affords an individual not only the
ability to be informed but to act upon such information. Thus,
possibly ‘utopian’ when echoing the existential philosophy of
Jean Paul Sartre when he wrote “I think, therefore I exist”
(1995), Freire posited the importance of a problem-posing
education, and it is this that Marilyn Frankenstein (1983) speaks
to when she writes:
People’s Conscientização- the development of critical consciousness- which he [Freire] maintains can onlyemerge through dialogical, problem-posing education. Since action cannot be dichotomised fromreflection, and critical education develops critical knowledge, Freire views education as vitalin helping people to become subjects involved in
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libratory social change (Frankenstein, 1983, p. 319).
However, Ellsworth suggests that it is precisely a result
of the abstract language of critical pedagogy and the “use of
such code words as “critical”, “social change”, and “revitalized
public spheres” that critical pedagogy lacks any clear statement
with regard to its essence, objective, importance, or
possibilities (Ellsworth, 1989, p. 301). Philosophical and
sociological thought has always sought and been inspired through
internal and external influences; as much as there may be those
who claim complete originality. Social theories at present are
no different, with postmodern theories being created and
inspired through the work of Marx, the Frankfurt School, de
Beauvoir, Derrida, Bourdieu, Foucault, bell on through to the
work of various others. Eric Weiner argues “Like cultural
studies, critical pedagogy has evolved into a theory that has no
clear disciplinary borders, which in and of itself is not bad”
(McLaren & Kincheloe, 2007, p. 63).
I agree, I posit it is precisely the culmination of other
theories and the lack of “clear disciplinary borders” that
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afford this ‘theory’ its relevance in gaining an understanding
of the realities as experienced by diverse populations.
Therefore, inter-disciplinary knowledge will be of necessity and
its significance will increase within this world where knowledge
is so easily gained. Understanding critical pedagogy not as a
method but as an instrument for teaching society of the
importance for critical thought becomes imperative.
Critical Pedagogy advocates for the empowerment of each
human through the ability of critical thought and ‘problem-
posing’ education; it rejects the banking education system and
in its place offers “posing of the problems” of all people in
the context of their experiences within their world (Freire,
2011, p. 79). ‘Problem-posing’ education emancipates, as
individuals “develop their power to perceive critically the way
they exist in the world with which and in which they find
themselves” (Freire, 2011, p. 83). The ability to critically
engage with the world through conscientização or “problem-posing”
education is a concept many educators misinterpret as the
development of analytical skills; skills which they believe
critical pedagogy posits as requirements that will lead the
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student to be as liberated, “rational”, and unbiased as their
teachers (Ellsworth, 1989). However, Stanley Aronowitz offers a
deeper account of Freire’s ‘problem-posing’ education when he
argues that the vocation of critical pedagogy “is not to foster
critical-self consciousness in order to improve cognitive
learning, the student’s self-esteem, or even to assist in ‘his’
aspiration to fulfill his human ‘potential’. Rather according to
Freire” (In McLaren & Leonardo, 1993, p. 11),
Problem-posing education is revolutionary futurity. Hence it is prophetic...Hence it corresponds to the historical nature of man. Hence it affirms men as beings who transcend themselves... Hence it identifies with the movement which engages men as beings aware of their incompletion- an historical movement which has its point of departure, its subjects and its objective (Freire, 1990:72, in McLaren & Leonardo, 1993, Pp. 11-12).
Thus, position and context of the learner are important both in
terms of the subjects which are taught and the manner in which
educators choose to be engaged and engage their students.
Consciousness is not “determined by social location but it is
greatly influenced by it (McLaren in Barton, 2011, p. 857).
‘Problem-posing’ education as ‘conflict education’ becomes
crucial to the learner in its ability to “enable students to come
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to grips with and amplify crucial insights into their own
conditionedness and freedom” (Apple, 2004, p. 94). The meaning of
consciousness, rejects “communiqués and embodies communication”
(Freire, 2011, p. 79). The power of ideology and its ability to
mask and magnify, allows society the illusion of structure and
harmony which have provided the symbolic architecture for many
institutions, education included. Camicia and Franklin suggest,
“school curriculum communicates what we choose to remember about
our past, what we believe about our present, what we hope for the
future” (2011, p. 312). Thus, schools and education have become
the sphere which best illustrates that which the dominant society
was and possesses hope for that which society as a whole could
become. As a result of increasing globalisation the aspirations
for an authentically cosmopolitan society becomes explicitly
associated with problem-posing education; an education infused
with the understanding and importance of critical pedagogy.
Further complicating issues of education, globalisation,
inclusion, and identity is the prolific spread of neoliberalism.
As Multinational corporations rise further and further above
government control and geographic restriction, the new spaces
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created in-between provide growth for some and traps for many.
Thus, what are the future implications for society with regard to
inclusion, citizen identity, and education?
Conclusion
With regard to the role of higher education and citizenship
Giroux suggests “[w]ithin this impoverished sense of politics and
public life, the university is gradually being transformed into a
training ground for the corporate workforce, rendering obsolete
any notion of higher education as a crucial public sphere in
which critical citizens and democratic agents are formed” (2004,
p. 225). Although the corporate presence within education cannot
be denied, I suggest similar to an ant in nature, when faced by
an obstacle and must forge a new path, so too will humankind.
Neoliberalsim, I posit, is not “rendering obsolete any notion of
higher education as a “crucial public sphere”. Neoliberalism is
causing youth and specifically higher education to rethink and
reshape its space; a space where when neoliberalism is tempered
can continue to critically question and accomplish its steadfast
goals and ideals. Illustrating this is the recent creation of
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Education and Struggle (2012), a global project by critical
pedagogues Michael Peters and Peter McLaren, who when writing on
the “political production of meaning”, suggest,
that as we struggle within the realm of educational politics based around a series of interrelated themes: Indigenous struggles; Western-Islamic conflicts; globalization and the clash of world views;[and] neoliberalism as the war within...Education and Struggle promises to be on the cutting edge of social, cultural, educational, and political transformation (Peters & McLaren, 2012).
Thus, while challenges remain, especially in light of the
MOOC (massive open online courses) revolution, the significance
of critical pedagogy must be nourished. Critical pedagogy
continues to place discourses of contradictory experiences into
the centre of educational activities. It is for this reason that
I suggest to fully experience a just and equitable society it
will be through the transformations within an education infused
with problem-posing questions; an education which explores the
many contradictions of our shared life experiences, and an
education that not only seeks inclusion of all but success in education
for all.
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