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Literacy: Reading the Word and the World download epub

by Donaldo Macedo,Paulo Freire


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Paulo Freire limits his impact on the field of education by restricting his discourse on pedagogy to politics and . History has shown this to be exactly what happens. Additionally, Literacy: Reading the Word and the World offers no new ideas for pedegogical practices.

History has shown this to be exactly what happens. The dialogue in which Freire wants us to engage with our students is Lev Vygotsky's mandate for effective teachers.

SCQ Freire, Paulo and Donaldo Macedo Literacy: Reading the Word .

SCQ Freire, Paulo and Donaldo Macedo Literacy: Reading the Word and the World. Bergin & Garvey, 1987. Henry Giroux introduces the book by situating Freire’s ideas with such theorists as Gramsci, Bakhtin, and Walter Benjamin (and others less familiar to 21st century readers). 2 Freire and Macedo concisely deconstruct the way in which literacy is often a hegemonic activity and describe the opposite of such literacy as ethnographic and contextualized development of libraries of the people learning to read.

He insists that we all answer for ourselves, from our own reading of the word and the world

He insists that we all answer for ourselves, from our own reading of the word and the world. MARGARET MEEK University of London, Institute of Education. Preface The crisis of illiteracy has usually been relegated to Third World countries.

Donaldo Macedo is professor of English and Distinguished Professor of Liberal Arts and Education at the University of Massachusetts - Boston. He is the author of many books, including "Literacies of Power" and the forthcoming "Ideology Matters", coauthored with Paulo Freire. Библиографические данные. Literacy: reading the word & the world Critical studies in education series Civic engagement and service learning collection. Paulo Freire, Donaldo Pereira Macedo.

His publications include: Literacy: Reading the Word and the World (with Paulo Freire, 1987), Literacies of Power: What .

His publications include: Literacy: Reading the Word and the World (with Paulo Freire, 1987), Literacies of Power: What Americans Are Not Allowed to Know (1994), Dancing With Bigotry (with Lilia Bartolome, 1999), Critical Education in the New Information Age (with Manuel Castells, Ramón Flecha, Paulo Freire, Henry Giroux and Paul Willis, 1999), Chomsky on Miseducation  . Macedo was raised in an immigrant community in Dorchester, Massachusetts.

Paulo Freire, Donaldo Macedo. Freire quickly gained international recognition for his experiences in literacy training in Northeastern Brazil

Paulo Freire, Donaldo Macedo. At a time when popularizers of cultural literacy are prescribing a cultural canon for the purpose of prying open the & minds' of American youth. Freire quickly gained international recognition for his experiences in literacy training in Northeastern Brazil. Following the military coup d'etat of 1964, he was jailed by the new government and eventually forced into a political exile that lasted fifteen-years.

Download books for free. Epub FB2 mobi txt RTF. Converted file can differ from the original. If possible, download the file in its original format. Routledge, 5 Eki 2005 - 216 sayfa

Paulo Freire, Donaldo Macedo. Routledge, 5 Eki 2005 - 216 sayfa. Freire and Macedo analyse the connection between literacy and politics according to whether it produces existing social relations, or introduces a new set of cultural practices that promote democratic and emancipatory change. Bu kitaba önizleme yap . Kullanıcılar ne diyor? - Eleştiri yazın. Her zamanki yerlerde hiçbir eleştiri bulamadık.

Поиск книг BookFi BookSee - Download books for free. Literacy: Reading the Word and the World. Paulo Freire: Teaching for Freedom and Transformation: The Philosophical Influences on the Work of Paulo Freire (Explorations of Educational Purpose).

Freire and Macedo analyse the connection between literacy and politics according to whether it produces existing social. Books related to Literacy.

Freire and Macedo analyse the connection between literacy and politics according to whether it produces existing social relations, or introduces a new set of cultural practices that promote democratic and emancipatory change.

Comments: (3)

Ungall
Forced to buy this for a class. Author says the same thing through every chapter and offers no solutions at all to the things he complains about. The author attempts to sound intellectual and erudite but ends up making the writing horrendously halting and awkward. Two or three meaningful sentences do not save this otherwise horrible book.
Rich Vulture
To misunderstand Freire's humanism as mysticism is closed mindedness of the worst kind. Freire's ideas in this book are crucial for understanding literacy in our context. His educational approach is based on an understanding of communication that reflects Bakhtin's diaologics, an understanding of the relationship between form and content that many of the participants in our current media sphere could learn from, and a basic investment in the value of human beings that are necessary for our age of such wide experiential differences.

At it's core, Freire argues that our reading of the world is preceded by our writing of the world. As long as one is willing to see the world as already made rhetorical by our experiences of ideology, this approach can connect students, teachers, and regular folks (heh heh) to each other in a common concern of self-empowerment.

Bottom line is, if you see education as a process of learning to conform, Freire is not for you. If, however, you see in education the truly remarkable capacity of self-empowerment, you will not find a clearer and more humane voice than Freire's.

If that counts as mysticism it's news to me.
Zugar
Paulo Freire limits his impact on the field of education by restricting his discourse on pedagogy to politics and epistemology and the necessary connection between the two. His metaphysical beliefs (which also necessarily impact his politics, ethics and epistemology) are left to the reader's conjecture in this book, but his writings suggest a belief in both an objective reality and mysticism. This fusion offers nothing new and is common to both religious individuals and atheistic Marxists/realists. It is the dominant ideology of the world. People who believe in the supernatural have a god or god who can create miracles, upset the laws of nature we observe and disobey the laws of logic. Marxists may also believe in an objective reality but replace a mystic god with an equally mystic "society" that cannot be defined except by circumstance. They consistently ignore the laws of human nature by damning self-interest and inflicting civic duties.
By addressing the problems of literacy and social structure from a blended metaphysical foundation, Freire does not need to make logical inferences to support his position and can resort to faith or prescribed dogma for his rationale. Contradictions, impermissible in a logical, purely objective philosophy, are allowable in his. Why is it acceptable for Freire to impose his ethics and make it our duty to work for social justice? Why is a government's interest in one class of people wrong but in another class admirable? (p64) What exactly is a collective social conscience and how can one exist? (p48) Why is it wrong to compel students to learn their colonizer's language but permissible to teach students to read by replacing Dick and Jane with Karl and Frederick? Freire makes assertions which his philosophy permits circumventing justification. They are supposedly self-evident givens.
His discussion of the necessity of politics being a component of education (which is true but the other branches of philosophy: ethics, aesthetics, epistemology and metaphysics are as well) is absent of dialogue on whether political beliefs can be moral or immoral and the consequences of validating the propagation of immoral politics. If the political views of the dominant power are moral, regardless of whether educators are critical or astutely naïve of their practices, and individuals choose whether or not they or their children will learn these ideas, there is no oppression and no dilemma to resolve. If the politics of the dominant power are immoral and are being imposed upon individuals, as is the case in our current global situation, we need a revolution - not the political revolution Freire seeks but a lasting, metaphysical one.
Freire recognizes the danger of the dominant culture monopolizing education, but rather than proposing decentralizing the field to reduce the control and impact of those in power, he wants to transfer power from one group to another. He wants to use the public school forum for social change. The "Popular Culture Notebooks" are filled with same communist rhetoric shared by role models Freire cites in Pedagogy of the Oppressed: Marx, Lenin, Castro and Mao Tse-tung. Oppression of one group will just be replaced with oppression of another. History has shown this to be exactly what happens.
Additionally, Literacy: Reading the Word and the World offers no new ideas for pedegogical practices. The dialogue in which Freire wants us to engage with our students is Lev Vygotsky's mandate for effective teachers. Vygotsky speaks to constructing an inclusionary classroom where learning disabled, gifted and those in between (including the instructor) learn from each other in an environment crafted by the teacher. The school's role then becomes helping students develop a conscious awareness of language.
Recognizing students' autonomy and respecting them as individuals was eloquently implored by Maria Montessori. Both she and Freire disapproved of authority figures imposing their ideas onto passive students. Both she and Freire worked with poverty-stricken students, but while Freire wanted educators to help the oppressed learn to define and understand his idea of the world, Montessori wanted educators to arrange an environment where students would develop the ability to self-educate. Montessori, recognized by UNESCO along with Freire, writes of how education is liberatory but on an individual level - not as a component of Freire's Marxist revolutionary agenda.
Freire also implores educators to use "their students' cultural universe as a point of departure" (p127). Disparate educational theorists John Dewey and Lev Vygotsky would concur. While Dewey fits less seamlessly with Freire, his directive that education be both active and contextual does meld with Freire's praxis. Vygotsky's constructivist model for literacy identifies the need to begin knowledge building within a student's zone of proximal development where they can actively construct meaning through inference. Vygotsky's praxis of organizing knowledge is more general than Freire's call to arms. Freire compels citizens to learn and then use what they learn as a means by which to fight for his social ideal.
Freire is right that education should be student-centered, that knowledge should begin with the contextual and that a student's culture should be validated. He is also correct that many problems we confront are political, but he is wrong to remain on a political level while waging his war. You cannot change the world through politics. It must be addressed at the more fundamental metaphysical level first - and there, Freire offers nothing to the revolution.
Literacy: Reading the Word and the World download epub
Schools & Teaching
Author: Donaldo Macedo,Paulo Freire
ISBN: 0710214170
Category: Education & Teaching
Subcategory: Schools & Teaching
Language: English
Publisher: Routledge; 1 edition (December 12, 1987)
Pages: 216 pages