Este artículo explora el movimiento de educación popular en América Latina como un movimiento político alternativo que se formó en los años sesenta y que se desarrolló plenamente en la década de los años setenta y ochenta. Este movimiento partía de la cultura política en América Latina y desarrolló un discurso político-pedagógico que buscó formas alternativas de hacer política y construyó significados en la cultura del pueblo. Además, aspiró, en términos generales, a desarrollar una conciencia política desde el propio sujeto político en lugar de que ésta fuera revelada de forma externa por el partido.
ResUmenEl artículo examina cómo y en qué medida las ideas de John Dewey fueron adoptadas y adaptadas por la elite educativa y política de México posrevolucionario y sus consecuencias. Provee el contexto político, socio-económico y cultural de la recepción así como las vías de entrada de las ideas de Dewey a México, incluyendo las relaciones entre la Secretaría de Educación Pública, la Universidad Nacional de México y Columbia University (en particular Teachers College), y las misiones protestantes. Discute los problemas e ideas que caracterizaron los debates y mediaron la adopción y adaptación de ideas pedagógicas internacionales y presta particular atención a la construcción de la Mexicanidad (nation building) a través de la incorporación o de la integración (dependiendo de la corriente imperante) de la población indígena y rural en un contradictorio y ecléctico proyecto modernizador. La introducción de las ideas de Dewey se discuten en el contexto de las tendencias educativas y políticas dentro de la Secretaría. No se deja de lado el impacto negativo que tuvieron algunas ideas progresivas en la población rural e indígena. En la última parte, el artículo se centra en la obra de Rafael Ramírez que fue un educador progresivo, un personaje central en la Secretaría donde sirvió por largo tiempo a pesar de los cambio de líderes. Dedicó su vida a la educación rural y su misión civilizadora y dejó un legado escrito que incluye su lectura de Dewey.Descriptores: Dewey; méxico posrevolucionario; mexicanidad; moisés sáenz; Rafael Ramírez; educación de la población rural e indígena en méxico; misión civilizadora de la educación. AbstRActThe article examines how and to what extent the ideas of John Dewey were adopted and adapted by the political and educational elite of post-revolutionary Mexico and the consequences of that adoption. It provides the political, cultural, and socio-economic context of reception as well as the various points of entry of Dewey`s ideas including the relation between the Secretary of Education, the Universidad Nacional de México and Columbia University (in particular Teachers College) and the influence of the Protestant missionaries. The article discusses the issues and ideas that characterized the political and educational debates of the time and mediated the traveling and reception of international pedagogical ideas. It pays particular attention to the building of Mexicanidad (nation building) through the incorporation or the integration (depending on the dominant current thought) of the rural and indigenous population in a contradictory and eclectic modernizing project. It does not neglect the negative consequences of the translation of some progressive ideas. The introduction of Dewey`s ideas are discussed within the context of the various political and educational tendencies inside the Secretary. The last part of the paper is devoted to Rafael Ramírez, a progressive educator, a central protagonist, who served in the Secretary for a long time in spite of political changes and who devoted his ...
In this article, Rosa Bruno-Jofré and Jon Igelmo Zaldívar examine Ivan Illich's own critique of Deschooling Society, and his subsequent revised critique of educational institutions and understanding of education, within the context of both his personal intellectual journey and the general epistemological shift that started to take shape in the early 1980s. Bruno-Jofré and Zaldívar consider how, over time, Illich refocused his quest on examining the roots (origin) of modern certitudes (such as those related to education) and explored how human beings are integrated into the systems generated by those ''certainties.'' Illich engaged himself in historical analysis rather than providing responses to specific contemporary problems, while maintaining an interest in the relation between the present and the past. Under the metaphors of the word, the page, and the screen, he identified three great mutations in Western social imaginaries and the reconstruction of the individual self. Bruno-Jofré and Zaldívar argue that while his written work, including Deschooling Society, generally had an apophatic character, his critique of education, particularly in the late 1980s and 1990s, is intertwined with his analysis of the parable of the Good Samaritan and his belief that modernity is an outcome of corrupted Christianity.
worked differently than in other immigrant societies. Bryce ably shows how German ethnic identity, in its myriad variations, was made and remade in Argentina by immigrants and their descendants, and how the future imagined by the immigrants slowly took shape, though often in different forms than they had envisioned. The focus on the future is a wonderful feature of the book, and one that will hopefully continue to play a role in other work on immigration in Argentina.
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