Critical Pedagogical Practice through Cultural Studies (original) (raw)
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There can be no more significant purpose for the Humanities than to promote the exploration and understanding of what it means to be human, yet one of the more problematic aspects of this is in connecting understandings of Self and Other in emancipatory, non-exploitative ways. This paper reports on one approach to this used in a suite of two cultural studies-based courses taught in an initial teacher education program in Australia. It briefly discusses the epistemological and emanicipatory imperatives that anchor a critical pedagogical base for the course but focuses primarily on the use of critical autoethnography as a teaching tool in the pursuit of criticality and a concomitant commitment to social betterment. Drawing upon evidence derived from a larger research project, the paper concludes with a critical reflection upon the role of the socially-transformative educator in a cultural studies context.
Towards A Critical Cultural Pedagogy
At the risk of over--generalizing: both cultural studies theorists and critical educators engage in forms of cultural work that locate politics in the interplay among symbolic representations, everyday life, and material relations of power; both engage cultural politics, as the site of the production and struggle over power, and learning as the outcome of diverse struggles rather than as the passive reception of information" (Giroux 2000: 127--128) This review traces a history of critical pedagogy in dialogue with cultural studies. As these fields have developed, their intersection has often developed into a singular field of study, a synthesis generated by both collaboration and necessity.
Education, 2007
The aim of this paper is to suggest that the teaching of Cultural Theory (rather than Cultural Studies) has to be reconstructed from within a critical programme that rejects the teleological construction of culture. Also in response to the emergence of narratives like 'third way discourses' and 'new humanism' in the corollary of Cultural Studies, this paper dwells on how culture as a formative ground needs to yield to a 'space' where the very notions of logic (read: method, process, instruction, etc) and programme (read: knowledge, teaching, learning, etc.) are steered away from the quandaries that plagued the philosophical and pedagogical assumptions of Cultural Studies. A key issue related to this argument is the concept of struggle in critical pedagogy.
Pedagogy is foundational to cultural studies. At the very outset cultural studies positioned pedagogy as significantly more than just formalised and institutionally-centred activations of teaching and learning. For cultural studies, pedagogy is witnessed in the social practices, relationships, routines and life-ways that people engage in the living of lives. This collection presents accounts that move beyond simple (and simplistic) articulations of pedagogy as occurring solely within the classroom. Taking the Self, the disciplinary formations and institutional settings of cultural studies as its sites of activation, The Pedagogies of Cultural Studies seeks to look again at the implications presented by pedagogy and the foundation that pedagogy provides for doing cultural studies. Evident not only in the objects of study prefigured by cultural studies but also in the practice of the discipline itself, pedagogy mediates cultural studies' disciplinary terrain and the signatures that shape its conduct.
This study seeks to theorize and contextualize what happened in an undergraduate senior capstone course focusing on cultural literacy and critical pedagogy. Through our analysis and critical dialogue we came to recognize that while each cultural literacy circle reported positive outcomes, and positive feelings from group members about how they felt participating in the circles, only one group took action in a material way meant to explicitly combat oppression. Nearly every group talked about oppression and the struggle for justice, but ultimately their work remained at the level of discourse. They thought about oppression, talked and read about oppression, but their work as cultural literacy circles, with one exception, did not lead to concerted efforts to make an intervention in the historical reality their group focused on. We conclude with implications of these outcomes for others whose courses center critical pedagogy as both a topic of study as well as a pedagogical approach.
Culturally Relevant Education and Critical Pedagogy: Devolution of Hierarchies of Power
Revista Internacional de Educación para la Justicia Social, 2014
This article considers two educational strategies that serve to empower students by responding more authentically to student needs. We begin by defining our terms and then move to a tiny school deep in the jungles of Central America. This school, like many schools in developing nations, struggles to educate students for an uncertain future. At issue are contradictions extant in a postmodern, globalized world, where colonial domination has been replaced by post-colonialism, which is not free from issues of domination and power. This article offers culturally relevant education and critical pedagogy, in tandem or separately, as a way to forge new links with a society that is attempting to become a more developed nation. Culturally relevant education allows for teaching and learning that is responsive to student needs, while critical pedagogy offers a means of devolving as much power to the students as possible. In this way, students may become empowered to foster meaningful change within their lives and within the societies in which they live.
Cultural imperialism and Critical Pedagogy
Aula de Encuentro
In this paper, I draw inspiration from Antonia Darder’s chosen piece to indicate some of the challenges for a genuinely democratic education and critical pedagogy in these turbulent times. I give pride of place to the war in the Ukraine, targeting the themes of imperialisms in a multipolar world, militarisation, extreme nationalism and Fascism. I also tackle climate change and potential wars in the south resulting from depletion of resources and the related theme of mass migration from ‘South’ to ‘North’. I also tackle the tangible cultural products characterised by social relations marked by human suffering and slavery, these distressing histories carried forward as part of the ‘portability of cultures’ of descendants knocking at the gates of the West.