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IFTF 2004 Forecast demo now an iPhone application | Institute For The Future - 0 views

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Paulo Freire, Pedagogy of the Oppressed - 0 views

www.marxists.org/...ch03.htm pedagogy love Freire ELI2009

shared by Mike Wesch on 08 Jan 09 - Cached

When a word is deprived of its dimension of action, reflection automatically suffers as well; and the word is changed into idle chatter, into verbalism, into an alienated and alienating “blah.”
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since dialogue is the encounter in which the united reflection and action of the dialoguers are addressed to the world which is to be transformed and humanized, this dialogue cannot be reduced to the act of one person’s “depositing” ideas in another; nor can it become a simple exchange of ideas to be “consumed” by the discussants.
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Dialogue cannot exist, however, in the absence of a profound love for the world and for people.
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Because love is an act of courage, not of fear, love is commitment to others.
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If I do not love the world — if I do not love life — if I do not love people — I cannot enter into dialogue.
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dialogue cannot exist without humility.
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Dialogue further requires an intense faith in humankind, faith in their power to make and remake, to create and re-create, faith in their vocation to be more fully human
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the “dialogical man” believes in others even before he meets them face to face.
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Founding itself upon love, humility, and faith, dialogue becomes a horizontal relationship of which mutual trust between the dialoguers is the logical consequence.
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naming of the world
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Whereas faith in humankind is an a priori requirement for dialogue, trust is established by dialogue.
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Nor yet can dialogue exist without hope. Hope is rooted in men’s incompletion, from which they move out in constant search
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critical thinking — thinking which discerns an indivisible solidarity between the world and the people and admits of no dichotomy between them — thinking which perceives reality as process, as transformation, rather than as a static entity — thinking which does not separate itself from action, but constantly immerses itself in temporality without fear of the risks involved.
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We must never merely discourse on the present situation, must never provide the people with programs which have little or nothing to do with their own preoccupations, doubts, hopes, and fears — programs which at times in fact increase the fears of the oppressed consciousness. It is not our role to speak to the people about our own view of the world, nor to attempt to impose that view on them, but rather to dialogue with the people about their view and ours. We must realize that their view of the world, manifested variously in their action, reflects their situation in the world. Educational and political action which is not critically aware of this situation runs the risk either of “banking” or of preaching in the desert.
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Often, educators and politicians speak and are not understood because their language is not attuned to the concrete situation of the people they address. Accordingly their talk is just alienated and alienating rhetoric.
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he dialogue of education as the practice of freedom
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oncept of a generative theme
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t is as transforming and creative beings that humans, in their permanent relations with reality, produce not only material goods — tangible objects — but also social institutions, ideas, and concepts
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Generative themes can be located in concentric circles, moving from the general to the particular.
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I consider the fundamental theme of our epoch to be that of domination — which implies its opposite, the theme of liberation, as the objective to be achieved.
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For example, underdevelopment, which cannot be understood apart from the relationship of dependency, represents a limit-situation characteristic of societies of the Third World.
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I must re-emphasize that the generative theme cannot be found in people, divorced from reality; nor yet in reality, divorced from people; much less in “no man’s land.” It can only be apprehended in the human-world relationship.
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For precisely this reason, the methodology proposed requires that the investigators and the people (who would normally be considered objects of that investigation) should act as co-investigators.
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Actually, themes exist in people in their relations with the world, with reference to concrete facts.
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We must realize that the aspirations, the motives, and the objectives implicit in the meaningful thematics are human aspirations, motives, and objectives.
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a common striving towards awareness of reality and towards self-awareness,
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As a process of search, of knowledge, and thus of creation, it requires the investigators to discover the interpenetration of problems, in the linking of meaningful themes.
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the comprehension of total reality
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Thus, the process of searching for the meaningful thematics should include a concern for the links between themes, a concern to pose these themes as problems, and a concern for their historical-cultural context.
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Just as the educator may not elaborate a program to present to the people, neither may the investigator elaborate “itineraries” for researching the thematic universe, starting from points which he has predetermined.
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That is, they must consist of communication and of the common experience of a reality perceived in the complexity of its constant “becoming.”
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Human beings are because they are in a situation. And they will be more the more they not only critically reflect upon their existence but critically act upon it.
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One of these basic themes (and one which I consider central and indispensable) is the anthropological concept of culture. Whether men and women are peasants or urban workers, learning to read or enrolled in a post-literacy program, the starting point of their search to know more (in the instrumental meaning of the term) is the debate of the concept. As they discuss the world of culture, they express their level of awareness of reality in which various themes are implicit. Their discussion touches upon other aspects of reality which comes to be perceived in an increasingly critical manner These aspects in turn involve many other themes.
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I am more and more convinced that true revolutionaries must perceive the revolution, because of its creative and liberating nature, as an act of love
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This affirmation contains an entire dialogical theory of how to construct the program content of education, which cannot he elaborated according to what the educator thinks best for the students.
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Mike Wesch on 08 Jan 09

For precisely this reason, the methodology proposed requires that the investigators and the people (who would normally be considered objects of that investigation) should act as co-investigators.

<div class="cArrow"> </div><div class="cContentInner">For precisely this reason, the methodology proposed requires that the investigators and the people (who would normally be considered objects of that investigation) should act as co-investigators.</div>

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"The Machine is (Changing) Us" - Mike Wesch | New Organizing Institute - 0 views

neworganizing.com/...machine-changing-us-mike-wesch wesch digeth youtube

shared by Kevin Champion on 04 Jul 09 - Cached

Augmenting Human Intellect: A Conceptual Framework - 1962 (AUGMENT,3906,) - D... - 2 views

www.dougengelbart.org/...augment-3906.html Douglas Engelbart Internet

shared by Trapper Callender on 11 Feb 10 - Cached

The Future of Thinking - The MIT Press - 16 views

mitpress.mit.edu/...default.asp future learning education technology media pedagogy institutions

shared by Adam Bohannon on 21 Apr 10 - Cached

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Start the Twitter Revolution without Me | Leon T. Hadar | Cato Institute: Commentary - 1 views

www.cato.org/pub_display.php Digital Ethnography Mediated Cultures egypt twitter revolution

shared by Belema Iyo on 07 Mar 11 - No Cached

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Generation Me - 5 views

eubie.com/genme.pdf generation me

shared by ensydeout on 12 Feb 11 - No Cached

ensydeout on 12 Feb 11

This is an Executive Summary prepared by Steve Eubank "Abstract: Twenge suggests a different interpretation of some of the commonly held conceptions of the generation variously referred to as Generation Y, iGeneration, the Millenials, and in this case, Generation Me. The first half of the book makes the case that this is a generation in which the importance of the individual supersedes all other concerns, focusing on the cultural and demographic forces that have influenced this generational cohort. The second half of the book explores how this individual focus affects members of Generation Me, their relationships with each other and with other generations. Twenge closes the book with a number of suggestions for how institutions can be better prepared to deal with Generation Me"

<div class="cArrow"> </div><div class="cContentInner">This is an Executive Summary prepared by Steve Eubank "Abstract: Twenge suggests a different interpretation of some of the commonly held conceptions of the generation variously referred to as Generation Y, iGeneration, the Millenials, and in this case, Generation Me. The first half of the book makes the case that this is a generation in which the importance of the individual supersedes all other concerns, focusing on the cultural and demographic forces that have influenced this generational cohort. The second half of the book explores how this individual focus affects members of Generation Me, their relationships with each other and with other generations. Twenge closes the book with a number of suggestions for how institutions can be better prepared to deal with Generation Me"</div>

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