Teaching inequality in Brazil: A study abroad exploration of race, class, gender, sexuality, and geography

This paper presents and analyzes a case study of a five-week study abroad course called Inequality in Brazil: An exploration of race, class, gender, sexuality, and geography. The course was constructed to teach social inequality in the context of Brazil by using place-based and experiential learning within the framework of critical pedagogy (Freire, 1989). By examining inequality through the lens of culture and geography, students were empowered to become student-teachers in their explorations of race, class, gender, and sexuality as they linked theory to practice and lived experience. This paper provides an example of how study abroad can be used to teach about issues of inequality by partnering with community members to build learning environments where students and community members can all benefit.

ARISTÓTELES E O DEBATE EDUCACIONAL:UMA ANÁLISE A PARTIR DA PEDAGOGIA HISTÓRICO-CRÍTICA

This article deals with a classic of educational reflection, both from the point of view of research and from the point of view of teaching practice: the philosopher Aristotle from the contributions of Historical-Critical Pedagogy. It is not a matter of literally "applying" the views of this thinker in a hasty and uncritical way to school and research in contemporary education without major concerns. On the contrary, we understand that the study of Aristotelian work, as well as of Greek society, can provide subsidies for understanding the importance of the classics in education. This text deals withthe social and historical bases of Greece and the elements present in the work "Ethics to Nicomaches", which help to understand the particularity of the educational dimension and the relevance of human culture developed for the development of individualities in formation.

Healing through Geography: A Spatial-Learning Analysis and Praxis

Learning takes place in and across settings. In this conceptual piece, a spatial-learning praxis is presented to understand geographic trauma to invoke healing from trauma through. I begin by providing a context of the links between oppression and trauma. I then highlight how it persists for learners and the consequences trauma has for students of color. I then build off of critical pedagogy, learning theory, Black feminism, Black geographies, and Indigenous studies to describe a form of learning and transformation that is dedicated to elements of healing centered learning. I briefly review these conceptual foundations as a preface to introducing a framework of healing centered learning and its components grounded in four anchors including (in no particular order): (a) learning and identity (b) geography (c) and oppression and trauma. Understanding geo-onto-epistemologies allows for mechanisms for learning to move past resilience and into healing, sustaining change over time. I conclude with learning and the applications to heal identities through the design of learning environments and spatial analysis.

Toward ‘seeing’ critically: a Bayesian analysis of the impacts of a critical pedagogy

Critical reflection supports enactment of the social roles of care, like collaboration and advocacy. We require evidence that links critical teaching approaches to future critically reflective practice. We thus asked: does a theory-informed approach to teaching critical reflection influence what learners talk about (i.e. topics of discussion) and how they talk (i.e. whether they talk in critically reflective ways) during subsequent learning experiences? Pre-clinical students (n = 75) were randomized into control and intervention conditions (8 groups each, of up to 5 interprofessional students). Participants completed an online Social Determinants of Health (SDoH) module, followed by either: a SDoH discussion (control) or critically reflective dialogue (intervention). Participants then experienced a common learning session (homecare curriculum and debrief) as outcome assessment, and another similar session one-week later. Blinded coders coded transcripts for what (topics) was said and how (critically reflective or not). We constructed Bayesian regression models for the probability of meaning units (unique utterances) being coded as particular what codes and as critically reflective or not (how). Groups exposed to the intervention were more likely, in a subsequent learning experience, to talk in a critically reflective manner (how) (0.096 [0.04, 0.15]) about similar content (no meaningful differences in what was said). This difference waned at one-week follow up. We showed experimentally that a particular critical pedagogical approach can make learners’ subsequent talk, ways of seeing, more critically reflective even when talking about similar topics. This study offers the field important new options for studying historically challenging-to-evaluate impacts and supports theoretical assertions about the potential of critical pedagogies.

Back to Practices and Narratives

The role of digital platforms in everyday life is a concern within different research fields; therefore, several authors have supported the need to investigate them and their underlying meshing of human and computational logic. In this chapter, the authors present a methodological proposal according to which auto-ethnographic diaries can be fruitfully employed to examine the relationship between individuals and algorithmic platforms. By drawing on a critical pedagogy approach, they consider auto-ethnography both as a practice of access to algorithmic logics through rich first-hand data regarding everyday usage practices as a response to datafication. The core idea behind this narrative method is to use inductive self-reflexive methodological tools to help individuals critically reflect on their daily activities, thereby making their consumption of algorithmic contents more aware and allowing researchers to collect in-depth reports about their use of digital platforms and the following processes of subjectification.

Critical Pedagogy and Place

To address potential processes of reconciliation and examine colonial and settler colonial situations, this chapter draws upon the author's role as a professor at the University of Guam within the larger Western-dominant space of academe and as an apprentice to Austronesian seafaring directly connected to cultural networks in the Marianas, Micronesia, and Oceania. They suggest that decolonization and its closely associated processes of demilitarizing involves an ontological shift through which the knowledge, testimonies, and insights of Indigenous populations are actualized in transformation-based practices of critical pedagogy. This chapter highlights ways to approach contemporary learning situations as every form of institutional learning occurs within the classroom setting and the social historical geography of the region. Ultimately, they construct an example of what critical Indigenous performance pedagogy might look like.

Opening or Impasse? Critical Media Literacy Pedagogy in a Posttruth Era

Critical media literacy (CML) education is an approach to teaching about power, ideology, and hegemony through media. As a critical intervention in mainstream media literacy education, CML education integrates a cultural studies lens with a critical pedagogy orientation. In this article, we use critical auto-ethnography and personal reflective narratives or “anti-biography” to explore the dynamics and tensions of teaching CML in the posttruth era. We locate the shift to posttruth in the 2016 U.S. presidential campaign and election of Donald Trump, which produced a resurgence in far-right discourses promoting distrust of media and state institutions. We show how this shift created openings to criticality that made teaching CML easier in some ways; however, as we look deeper, what appears as an opening may in fact be an impasse. Through personal narratives, we illustrate what these openings and impasses looked like, how they felt and how they played out, to theorize about the possibilities and tensions of teaching CML in the current political moment. We argue the posttruth era necessitates a change in how we teach CML but not, as commonly argued, by teaching students how to fact-check or identify reliable sources. Instead, we must learn and teach about how the right uses media in transgressive ways to promote and normalize a racist, sexist, and authoritarian political agenda. We must also work to better understand students’ experiences of economic precarity and the limits of neoliberal multiculturalism.