Teaching Contemporary Scholars - Böcker

Developing a theme in dialogue with Maxine Greene’s philosophy, this book introduces the reader to what animates Greene’s passionate work: the self and the imaginary. It illuminates how Greene empowers us all as learners of the possible, by identifying learning with the power of the imagination. Greene’s work promises hope beyond the impasse that often occurs when learning is reified by educational systems. Education Beyond Education illustrates how Greene redefines the notion of the imaginary – and with it, that of the imagination – as that which expands the possibilities of learning beyond the boundaries by which education is often narrowly defined and practiced. Tracing Greene’s key arguments, Education Beyond Education offers a strikingly original and empowering way to see and re-position education beyond its customary limits.

Developing a theme in dialogue with Maxine Greene’s philosophy, this book introduces the reader to what animates Greene’s passionate work: the self and the imaginary. It illuminates how Greene empowers us all as learners of the possible, by identifying learning with the power of the imagination. Greene’s work promises hope beyond the impasse that often occurs when learning is reified by educational systems. Education Beyond Education illustrates how Greene redefines the notion of the imaginary – and with it, that of the imagination – as that which expands the possibilities of learning beyond the boundaries by which education is often narrowly defined and practiced. Tracing Greene’s key arguments, Education Beyond Education offers a strikingly original and empowering way to see and re-position education beyond its customary limits.

Teaching Joe L. Kincheloe is one of a handful of recent books posthumously moving Kincheloe’s work further into the twenty-first century. Written and edited by Kincheloe’s former students and colleagues, the book underscores the depth and breadth of his extraordinarily productive career. In an era marked by the ruling elite’s desperation as U.S. power wanes globally, this work opens up transformative ways of seeing conducive to challenging the technocratic, imperialistic purpose of the dominant forms of education. Kincheloe would surely have been pleased to see this – among his many postformal contributions – counter-hegemonically providing critical pedagogy with the theoretical and practical strength to contribute to the global uprising currently challenging the imperialist project of wealth extraction and cultural domination around the world. Teaching Joe L. Kincheloe will only gain relevance as the global movement against authoritarianism intensifies and citizens search for new ways to better understand their worlds and the historical development of their own identities.

John Smyth’s remarkable body of writing, research and scholarship has spanned four decades, and the urgency of our times makes it imperative to look in some depth at the breadth of his research and its trajectory, in order to see how we can connect, extend, build and enrich our understandings from it. Possibly the single most unique aspect to Smyth’s version of critical research is his passion for living and ‘doing’ what it means to be a critical pedagogue. For him, ‘doing’ is a verb that gives expression to what he believes it means to be a critical scholar. This necessitates actively listening to lives; taking on an advocacy position with informant groups; displaying a commitment to praxis; and being activist in celebrating ‘local responses’ to global issues. Smyth’s research is pursued with vigour through the lives he researches, as he interrupts and punctures ‘bad’ theory, supplanting it with more democratic alternatives, which, by his own admission, makes his research (and all research), political.

John Smyth’s remarkable body of writing, research and scholarship has spanned four decades, and the urgency of our times makes it imperative to look in some depth at the breadth of his research and its trajectory, in order to see how we can connect, extend, build and enrich our understandings from it. Possibly the single most unique aspect to Smyth’s version of critical research is his passion for living and ‘doing’ what it means to be a critical pedagogue. For him, ‘doing’ is a verb that gives expression to what he believes it means to be a critical scholar. This necessitates actively listening to lives; taking on an advocacy position with informant groups; displaying a commitment to praxis; and being activist in celebrating ‘local responses’ to global issues. Smyth’s research is pursued with vigour through the lives he researches, as he interrupts and punctures ‘bad’ theory, supplanting it with more democratic alternatives, which, by his own admission, makes his research (and all research), political.

Radical Love is a study about the phenomenon of love. Radical love allows for both passionate and egalitarian relationships and, in Gómez’s words, «a revolution for the twenty-first century.»

Radical Love is a study about the phenomenon of love. Radical love allows for both passionate and egalitarian relationships and, in Gómez’s words, «a revolution for the twenty-first century.»

Hal Adams was a legendary radical educator who organized writing workshops with people who had been written off during much of their lives, marginalized for reasons of race, gender, class, and caste. Hal detested the carelessness and neglect his students endured and set about building spaces of respect and reparation. Fostering communities of local writers and publishing their work in journals of «ordinary thought,» the work brought pride and dignity to the authors, carrying the wisdom of their narratives into and beyond their communities. In the traditions of Paulo Freire, Antonio Gramsci, and C.L.R. James, Hal based his approach on the conviction that every person is a philosopher, artist, and storyteller, and that only the insights and imaginings of the oppressed can sow seeds of authentic social change. Every Person Is a Philosopher gathers essays by classroom and community educators deeply influenced by Hal’s educational work and vision, and several essays by Hal Adams. They explore diverse ways this humanizing pedagogy can be applied in a wide range of contexts, and consider its potential to transform students and teachers alike. This is an ideal text for courses in educational foundations, multicultural education, urban studies, sociology of education, English education, social justice education, literacy education, socio-cultural contexts of teaching, adult education, cultural studies, schools and communities, and popular education.

Hal Adams was a legendary radical educator who organized writing workshops with people who had been written off during much of their lives, marginalized for reasons of race, gender, class, and caste. Hal detested the carelessness and neglect his students endured and set about building spaces of respect and reparation. Fostering communities of local writers and publishing their work in journals of «ordinary thought,» the work brought pride and dignity to the authors, carrying the wisdom of their narratives into and beyond their communities. In the traditions of Paulo Freire, Antonio Gramsci, and C.L.R. James, Hal based his approach on the conviction that every person is a philosopher, artist, and storyteller, and that only the insights and imaginings of the oppressed can sow seeds of authentic social change. Every Person Is a Philosopher gathers essays by classroom and community educators deeply influenced by Hal’s educational work and vision, and several essays by Hal Adams. They explore diverse ways this humanizing pedagogy can be applied in a wide range of contexts, and consider its potential to transform students and teachers alike. This is an ideal text for courses in educational foundations, multicultural education, urban studies, sociology of education, English education, social justice education, literacy education, socio-cultural contexts of teaching, adult education, cultural studies, schools and communities, and popular education.

More than a book about Illich, this is a conversation with Illich’s work as we enter the third decade of the 21st century, just under twenty years after his passing, and almost fifty years since his Deschooling Society was first published. As Illich is beatified and demonised in equal measure, Educing Ivan Illich chooses to focus on the relationship between reform, contingency and disestablishment. As reform stands for a plurality of reiterations that seek effective forms of accordance, in our recognition of contingency we freely claim that even as we might recognize the presence of universality in how everything appears on a shared horizon, we are not denied the existence and dynamic reality of plural possibilities in their inherent contradictions. In this bargain of synchronicity, we find that disestablishing the reified universe by which we have, for so long, traded, staked and even lost our freedom and intelligence, is not just a desire but it becomes a must. Unlike other commentators of Illich’s work, Baldacchino argues that what is radical about Illich is not a freestanding concept of deschooling but in how, in disestablishing social life, he exits the walls of the polis by upholding tradition as a disruptive force. In such light Illich’s work is read in what remains overdue. Odd though it may sound, this is an urgent need for anyone interested in Illich’s unique and irreplaceable contribution. To that end, Educing Ivan Illich has far more to offer than is usually expected from a commentary on someone else’s work.