|
Critical pedagogy is a philosophy of education and social movement that combines education with critical theory. First described by Paulo Freire, it has since been developed by Henry Giroux and others as a praxis-oriented "educational movement, guided by passion and principle, to help students develop consciousness of freedom, recognize authoritarian tendencies, and connect knowledge to power and the ability to take constructive action."〔Giroux, H. (October 27, 2010) "Lessons From Paulo Freire", ''Chronicle of Higher Education.'' Retrieved 10/20/10.〕 Among its leading figures are Michael Apple, bell hooks, Joe L. Kincheloe, Peter McLaren, Henry Giroux, and Patti Lather. Critical pedagogue Ira Shor defines critical pedagogy as: :"Habits of thought, reading, writing, and speaking which go beneath surface meaning, first impressions, dominant myths, official'' ''pronouncements, traditional clichés, received wisdom, and mere opinions, to understand the deep meaning, root causes, social'' ''context, ideology, and personal consequences of any action, event, object, process, organization, experience, text, subject'' ''matter, policy, mass media, or discourse." (''Empowering Education'', 129) Critical pedagogy includes relationships between teaching and learning. Its proponents claim that it is a continuous process of what they call "unlearning", "learning", and "relearning", "reflection", "evaluation", and the effect that these actions have on the students, in particular students whom they believe have been historically and continue to be disenfranchised by what they call "traditional schooling". ==Background== Critical pedagogy has several strands and foundations.〔Kincheloe, Joe (2008) Critical Pedagogy Primer. New York: Peter Lang〕 Critical pedagogy was heavily influenced by the works of Paulo Freire, arguably the most celebrated critical educator. Freire heavily endorses students’ ability to think critically about their education situation; this way of thinking allows them to "recognize connections between their individual problems and experiences and the social contexts in which they are embedded."〔(Critical Pedagogy on the Web )〕 Realizing one’s consciousness ("conscientization") is a needed first step of "praxis," which is defined as the power and know-how to take action against oppression while stressing the importance of liberating education. "Praxis involves engaging in a cycle of theory, application, evaluation, reflection, and then back to theory. Social transformation is the product of praxis at the collective level."〔 Postmodern, anti-racist, feminist, postcolonial, and queer theories all play a role in further explaining Freire’s ideas of critical pedagogy, shifting its main focus on social class to include issues pertaining to religion, military identification, race, gender, sexuality, nationality, ethnicity, and age. Many contemporary critical pedagogues have embraced postmodern, anti-essentialist perspectives of the individual, of language, and of power, "while at the same time retaining the Freirean emphasis on critique, disrupting oppressive regimes of power/knowledge, and social change.".〔 Contemporary critical educators, such as bell hooks and Peter McLaren, discuss in their criticisms the influence of many varied concerns, institutions, and social structures, "including globalization, the mass media, and race/spiritual relations," while citing reasons for resisting the possibilities to change.〔 McLaren has developed a social movement based version of critical pedagogy that he calls revolutionary critical pedagogy, emphasizing critical pedagogy as a social movement for the creation of a democratic socialist alternative to capitalism.〔http://pages.gseis.ucla.edu/faculty/mclaren/〕 Joe L. Kincheloe and Shirley R. Steinberg have created the Paulo and Nita Freire Project for International Critical Pedagogy at McGill University.〔(The Freire International Project for Critical Pedagogy )〕 In line with Kincheloe and Steinberg's contributions to critical pedagogy, the project attempts to move the field to the next phase of its evolution. In this second phase critical pedagogy seeks to truly become a worldwide, decolonizing movement dedicated to listening to and learning from diverse discourses from peoples around the planet. Kincheloe and Steinberg also embrace Indigenous knowledges in education as a way to expand critical pedagogy and to question educational hegemony. One of the major texts taking up the intersection between critical pedagogy and Indigenous knowledge(s) is Sandy Grande's, "Red Pedagogy: Native American Social and Political Thought" (Rowman and Littlefield, 2004). In agreement with this perspective, Four Arrows, aka Don Trent Jacobs, challenges the anthropocentrism of critical pedagogy and writes that to achieve its transformative goals there are other differences between Western and Indigenous worldview that must be considered.〔Kincheloe, J. & Steinberg, S. (2008) Indigenous Knowledges in Education: Complexities, Dangers, and Profound Benefits in Ed Denzin, N. Handbook of Critical and Indigenous Methodologies〕〔Four Arrows (2011) Differing Worldviews: Two Scholars Argue Cooperatively about Justice Education (Sense)〕 Writing from outside the critical pedagogy camp, philosopher Stephen Hicks〔Hicks, Stephen R.C. (2004) Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault. Tempe, AZ: Scholargy Press, ISBN 1-59247-646-5, pp. 18-19.〕 describes the motives and practical application of "postmodern education" :In education, postmodernism rejects the notion that the purpose of education is primarily to train a child’s cognitive capacity for reason in order to produce an adult capable of functioning independently in the world. That view of education is replaced with the view that education is to take an essentially indeterminate being and give it a social identity. Education’s method of molding is linguistic, and so the language to be used is that which will create a human being sensitive to its racial, sexual, and class identity. Our current social context, however, is characterized by oppression that benefits whites, males, and the rich at the expense of everyone else. That oppression in turn leads to an educational system that reflects only or primarily the interests of those in positions of power. To counteract that bias, educational practice must be recast totally. Postmodern education should emphasize works not in the canon; it should focus on the achievements of non-whites, females, and the poor; it should highlight the historical crimes of whites, males, and the rich; and it should teach students that science’s method has no better claim to yielding truth than any other method and, accordingly, that students should be equally receptive to alternative ways of knowing. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Critical pedagogy」の詳細全文を読む スポンサード リンク
|