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

1 | P a g e

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

2 | P a g e

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

6 | P a g e

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

7 | P a g e

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).

10 | P a g e

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

11 | P a g e

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

12 | P a g e

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

13 | P a g e

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

14 | P a g e

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

15 | P a g e

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

16 | P a g e

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

17 | P a g e

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

18 | P a g e

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

19 | P a g e

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

20 | P a g e

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

21 | P a g e

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

22 | P a g e

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

23 | P a g e

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.

References

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