The Submerged and the Seers: Adult Literacy in Peru, 1973–1974

Burton, Anthony

doi:10.1525/aeq.1980.11.4.05x1818x

Cited by 3 publications

(2 citation statements)

References 1 publication

Supporting

Mentioning

Contrasting

Order By: Relevance

“…This comment applies both to more mechanistic or conservative formulations for adult education as well as to more liberating, empowering approaches, such as Frierian or neo-Frierian approaches to adult education. As Selander (1984) and Burton (1981) have discussed, liberation and empowerment must be more than an individual process set in motion by a particular educational technique or model. Educational models for liberation and empowerment, like all adult education practice, exist within (and are many times constrained or contradicted by) the social, administrative and institutional contexts in which they occur.…”

Section: Discussionmentioning

confidence: 99%

Discourse in adult education: the language education of adult immigrants in Sweden

Hill¹

1990

International Journal of Lifelong Education

View full text Add to dashboard Cite

IntroductionWriters such as Michael Foucalt (1979) and Thomas Kuhn (1970) have discussed the development of academic disciplines according to the historical background and socio-political effects of normal, taken-for-granted discourse used to communicate within the field. The prominent discourse of a discipline (the widely shared, highly legitimized symbols, concepts and slogans) can be understood, that is, not merely in terms of whether these central concepts serve to describe reality per se, but rather in terms of how this discourse has over time served to catergorize and define 'reality' in a particular way.In the case of the human sciences, where a symbolic code is shared between the researcher and the researched, academic discourse takes on a dialectical property. The language used to 'name' phenonema is in a dynamic relationship with the society in which it is embedded. Our discourse -our highly legitimated symblos and concepts -has power in that it both affects and is affected by social, historical and economic conditions.In the field of adult education, there has been a lack of systematic attention to the social and often socio-institutional contexts within which adult education activities are actually manifested. 'Perfect' models and sequences for 'participant based' adult learning are often put forth in some sort of text book reality. Constraints and limitations on these models are implicitly yet automatically attributed to some 'mistake' in execution -to obstructions and 'barriers' assumed to be vested in the individuals involved with the programme.Alternatively, we can understand constraints upon models for 'participant centred learning' or 'needs based' adult education not as being the result of some sort of deficiency on the part of programme planners or participants, but rather as being in a very real way historically and structurally built into the contexts in which programmes occur.In understanding how these contextual conditions affect and are in turn affected by adult education programmes, the discipline of adult education is under-theorized.The traditional discourse of the field of adult education has both focused attention on certain phenomena as well as provided automatic assumptions for defining and understanding adult education activities. Our discourse (the language we normally use to describe and 'name' our activities) reifies for us an automatic image of what we are doing.Writers such as Lawson (1979), Monette (1979) and Brookfield (1986) have discussed how a central part of the discourse of adult education revolves 0260-1370/90 $3.00 HANNAH HILLaround an automatic image of the educator or planner as providing a service. That is, the adult educator sees him/herself as being engaged in a process whereby the basis for educational practice is not to be authoritatively decided by the educator/planner. Instead, adult education is to be in some way based on the needs, desires or characteristics of potential participants. Adult education as a field has generally been oriented toward formulatin...

show abstract

Section: Discussionmentioning

confidence: 99%

Discourse in adult education: the language education of adult immigrants in Sweden

Hill¹

1990

International Journal of Lifelong Education

View full text Add to dashboard Cite

show abstract

“…''The intent is to use the tools of social science to give validity to local knowledge, thus reversing elitist structures that dominate the production of scientific knowledge and its uses. We have found this form of collaboration to be highly meaningful, both personally and professionally, and at the same time fraught with challenges and contradictions'' (Schensul et al, 2008;see also, Beck, 2011;Belle, 1984;Burton, 1980;Center for Social Well Being, 2013;Dias, 1999;Ervin, 2005;Fals-Borda and Rahman, 1991;Fetterman, 1986;Fisher, 2010;Hammer, 2004;Harrison, 2008;Lambert-Pennington, 2013;Maida, 2011;Meek, 2012;Mencher, 2012;Moriarty, 2004Moriarty, , 2006Nading, 2012;Oppenheim, 2011;Phillips, 2010;Schensul et al, 2008;Schugurensky, 2011;Unterberger, 2012;Wahab, 2010).…”

Section: Social Amnesia and Freirementioning

confidence: 99%

Paulo Freire’s blunt challenge to anthropology: Create a Pedagogy of the Oppressed for Your Times

McKenna

2013

Critique of Anthropology

View full text Add to dashboard Cite

Paulo Freire was a revolutionary educator. He founded an educational movement based on conducting an ethnographic evaluation of a community to identify the generative themes (or ''dangerous words'') which matter profoundly to people and which, for just this reason, contain their own catalytic power. In the sixteen years since Freire's untimely death in 1997, a small cottage industry has arisen to adapt, dissect and/or critique Freire and his life's work. A centerpiece of this intellectual ferment surrounds Freire's magnum opus, Pedagogy of the Oppressed (1970). Ironically few of Freire's acolytes and/ or interlocutors have been formally educated anthropologists. This might seem surprising since much of Freire's work overlaps with the mainstays of anthropology's affirmed methodological imperatives surrounding: recovery of native voice, community dialogue, ethnographic research, cultural analysis, epistemological critique and working with the most disempowered. Freire was a fervent anti-capitalist but it's often difficult to recognize this trait of his in professional anthropology. One reason is the domestication of his messages. This includes the world's most well-known anthropologists, World Bank President Jim Yong Kim and Dr. Paul Farmer. Cofounders of Partners in Health, both claim to be followers of Freire. This paper: (1) classifies seven ways anthropologists tend to interpret Freire and the critical pedagogy movement; (2) illustrates Freire's radical educational approach by applying it to Drs. Kim and Farmer; and (3) distills the central aspects of Freire's work that are fundamental for a renewed public anthropology. In critiquing Kim and Farmer, the article provides a detailed illustration of the Freirean approach, one which privileges problem posing over problem solving and clarity over charity. This article demonstrates the force of Freire in disrupting the ''culture of

show abstract

Anthropology and Education: Issues from the Issues¹

Harrington

1982

Anthropology & Edu Quarterly

View full text Add to dashboard Cite

I am the first editor of AEQ to serve the two three-year terms allowed by the bylaws of the Council on Anthropology and Education. As I depart I offera few thoughts relating the last six years of AEQ to their context: the past and future of anthropology and education. The remarks are offeredas an opportunity for the reader to evaluate whatever my biases may have been. Beginning with a n overview o f our heritage from anthropology, I review the development of anthropology and education in order to relate what we have published to the core issues of the field. At the end I offer some thoughts on the issue of public policy. A N TH ROPOLOG Y, EDUCATION, TH € O R Y, HISTOR Y, POLICY. Overview and OriginsAnthropology is easily the most ambitious of the sciences concerned with human behavior. It has always been characterized by an extreme eclecticism both of subject and of approach to subject. After all, it includes within its domain four traditional fields of interest: physical anthropology, the study of the physical characteristics of Homo sapiens; archaeology, the study of the residues of the human past; linguistics, the study of ways of speaking in all human societies; and cultural anthropology, the study of contemporary (people alive today) human societies and behaviors. Each of these four fields i s composed of numerous schools and theoretical strands that challenge the new student as well as the experienced professional to keep track of the diversity with which one is faced.* What disciplines-in both senses of the term-this anthropological diversity is the orientation that people are part of one human species. Anthropology is devoted to its study. Wherever, whenever, and whatever humans have done or are doing i s grist for the anthropologist's mill. Given this breadth of subject matter, the diversity and eclecticism that characterize the discipline should not be unexpected.In addition to and concomitant with this diversity, anthropology has developed differently in different countries. Within cultural anthropology in the United States, anthropology has grown in ways different from those found in other countries, for example, England and France. American anthropology by comparison with those two traditions is a sprawling and, to some, bewildering accumulation of diverse theoretical themes as well as diverse subjects for study. On something as simple as the concept of culture, which most nonanthropologists in the social sciences associate with anthropology, there is such diversity that some anthropologists do not even use the term. Books could be and have been written (see Kroeber and Kluckhohn 1952) simply on an inventory of the various definitions of culture. Space does not allow a complete review here. Culture is of course an abstraction. As distinct from a group of people, you cannot see "culture" any more than you can see

show abstract

The Submerged and the Seers: Adult Literacy in Peru, 1973–1974

Cited by 3 publications

References 1 publication

Discourse in adult education: the language education of adult immigrants in Sweden

Discourse in adult education: the language education of adult immigrants in Sweden

Paulo Freire’s blunt challenge to anthropology: Create a Pedagogy of the Oppressed for Your Times

Anthropology and Education: Issues from the Issues¹

Contact Info

Product

Resources

About

The Submerged and the Seers: Adult Literacy in Peru, 1973–1974

Cited by 3 publications

References 1 publication

Discourse in adult education: the language education of adult immigrants in Sweden

Discourse in adult education: the language education of adult immigrants in Sweden

Paulo Freire’s blunt challenge to anthropology: Create a Pedagogy of the Oppressed for Your Times

Anthropology and Education: Issues from the Issues1

Contact Info

Product

Resources

About

Anthropology and Education: Issues from the Issues¹