Mobilising Freirean Pedagogical Practices in South Africa and Canada during Facilitator Training
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| Title: | Mobilising Freirean Pedagogical Practices in South Africa and Canada during Facilitator Training |
|---|---|
| Language: | English |
| Authors: | Steer, Ashleigh L. |
| Source: | Studies in Continuing Education. 2022 44(1):55-69. |
| Availability: | Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals |
| Peer Reviewed: | Y |
| Page Count: | 15 |
| Publication Date: | 2022 |
| Document Type: | Journal Articles Reports - Research |
| Descriptors: | Teaching Methods, Critical Theory, Popular Education, Facilitators (Individuals), Cross Cultural Studies, Criticism, Epistemology, Ideology, Organizational Culture, Teaching Styles, Social Influences, Political Influences, Foreign Countries, Workshops, Ethnography |
| Geographic Terms: | Canada, South Africa |
| DOI: | 10.1080/0158037X.2020.1759523 |
| ISSN: | 0158-037X 1470-126X |
| Abstract: | This paper discusses insights from a larger study of popular educators' deployment of Freire's pedagogical principles during facilitator training. The paper focuses on data from two facilitators and attempts to examine how popular education principles are applied in two different socio-economic and political contexts, Canada and South Africa. Freire's early work on popular education traditions formed the base of the theoretical lens; Foley's theory of ideology with other critical theorist's concepts and critiques of Freire are drawn upon to analyse the evolution of Freire's critical pedagogy and to examine what factors affect its deployment in different contexts. The research design is grounded in interpretivist epistemology and uses a case study approach to examine Freire's pedagogical approaches in two different contexts. Three forms of qualitative data collection tools were utilised: semi-structured interviews, observations and document analysis. Key findings from this study illuminate the influential significance of facilitators' individual ideologies and organisational cultures and demands. It describes how education's relationship with the state must be analysed to assemble a comprehensive understanding of what social and political factors affect pedagogical choices and styles. This study offers more knowledge to the literature concerning the recontextualisation of pedagogy and the factors that affect it. |
| Abstractor: | As Provided |
| Entry Date: | 2022 |
| Accession Number: | EJ1344076 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwHBSuv49plUyyfH0jYakSTxAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDBwfJ7RhzDj31dj_ygIBEICBmxc4zcbd2MIslcy8Geaziku1qGhfC07EsJnoHp_KFTSb45eIgEC5CzZnxovwbKStxB-YD9p0Pd4jlkcSmGSOTs0Bximr_26rW4IS--OXan6Ymhir4TZ_9MkeMUmZomKiQ-UTNBckZGOtTING0VvZu3FFb3gV_NMJW8iGRkfe70VSKNmu5x8F16ZZ2UJrjKqq5B-HzqmPZru3BY-A Text: Availability: 1 Value: <anid>AN0156245863;36r01mar.22;2022Apr13.01:53;v2.2.500</anid> <title id="AN0156245863-1">Mobilising Freirean pedagogical practices in South Africa and Canada during facilitator training </title> <p>This paper discusses insights from a larger study of popular educators' deployment of Freire's pedagogical principles during facilitator training. The paper focuses on data from two facilitators and attempts to examine how popular education principles are applied in two different socio-economic and political contexts, Canada and South Africa. Freire's early work on popular education traditions formed the base of the theoretical lens; Foley's theory of ideology with other critical theorist's concepts and critiques of Freire are drawn upon to analyse the evolution of Freire's critical pedagogy and to examine what factors affect its deployment in different contexts. The research design is grounded in interpretivist epistemology and uses a case study approach to examine Freire's pedagogical approaches in two different contexts. Three forms of qualitative data collection tools were utilised: semi-structured interviews, observations and document analysis. Key findings from this study illuminate the influential significance of facilitators' individual ideologies and organisational cultures and demands. It describes how education's relationship with the state must be analysed to assemble a comprehensive understanding of what social and political factors affect pedagogical choices and styles. This study offers more knowledge to the literature concerning the recontextualisation of pedagogy and the factors that affect it.</p> <p>Keywords: Context; Critical pedagogy; Freire; Indigenous knowledge; Popular education</p> <hd id="AN0156245863-2">Introduction</hd> <p>Through globalisation and rapid migration, communities in the twenty-first century continue to develop and advance, creating an international community that is becoming more connected through technology. The twenty-first century economy is demanding more skills than the traditional academic skills instructed in education systems (World Economic Forum [<reflink idref="bib27" id="ref1">27</reflink>], 4). With the demand for the nurturing of different educational skills and with populations increasing and diversifying; there emerges a need for research into how future educators are being trained to address these diverse educational needs in different social, economic and political contexts. Thus it is evident that the field of education would further benefit from an addition of knowledge regarding how to effectively address changing social and political contexts' influence on pedagogical practices.</p> <p>This paper explores insights drawn from a Master's research project and thesis; thus a larger qualitative study conducted in Canada and South Africa concerning the pedagogy of four popular educators. This paper, however, will only focus on two of the facilitators' pedagogical practices. The study attempted to examine the mobilisation of Paulo Freire's critical pedagogical principles into practice in two different case studies; two community development organisations. It also endeavours to add further literature to Freire's later work concerning the deployment of his pedagogical principles in different contexts and the importance of understanding that his principles are an approach that is politically motivated and not a universal model or tool kit.</p> <p>Canada and South Africa both have colonial pasts that encompassed exploitation and oppression when colonisers first arrived and seized control of land and resources from indigenous communities. Both countries, although having evolved into democracies still endure latent oppressive social structures that continue to provoke tension between civil society and the state (Von Kotze, Walters, and Luckett [<reflink idref="bib24" id="ref2">24</reflink>], 105) and marginalise certain communities within each population; therefore, it can be argued that there is a need for education that can address and engage with different and evolving social, economic and political contexts, in both contexts (Galabuzi [<reflink idref="bib12" id="ref3">12</reflink>], 13–14; Chopra and Sanders [<reflink idref="bib6" id="ref4">6</reflink>], 153–154).</p> <p>A total of four community development workshops were observed from the two different organisations in Cape Town, South Africa and in Toronto, Canada. A total of eight interviews were conducted: four with two facilitators from each organisation and four with two participants from each organisation. However, for the purpose of this paper only the interview and observation data from the two main facilitators from each organisation will be focused on because the field data generated from observing their pedagogical practices was analysed in this research.</p> <p>At issue is how do different social, political and economic contexts affect or influence the ways in which two popular education facilitators deploy Freirean pedagogical principles during facilitator training in Canada and South Africa.</p> <p>This study draws on an interpretivist epistemology, which attests that humans subjectively experience and interpret their realities (Livesey [<reflink idref="bib16" id="ref5">16</reflink>], 3). This study examines how these subjective realities are influenced by social factors such as race, class, and culture; and how these factors result in inequality, agency or social change on a macro-scale in society as well as on a micro-scale in the classroom.</p> <p>The findings from this larger case study revealed that individual organisational contexts and facilitator's foundational ideologies had the greatest influence on facilitators' pedagogical styles and choices and thus, greatly affected the mobilisation of Freire's theory and its application into practice.</p> <hd id="AN0156245863-3">Literature review</hd> <p>Critical pedagogy and popular education although sharing similar objectives, such as social transformation, have different origins (Wiggins [<reflink idref="bib26" id="ref6">26</reflink>], 38). Popular education originated in Latin America and its main purpose was to provide elementary education for all outside the public education system; while critical pedagogy originated in the United States of America and its objective was to provide democratic schooling within the public system (Wiggins [<reflink idref="bib26" id="ref7">26</reflink>], 38). Critical pedagogy sought to create theoretical coherence between radical principles and practices, while popular education focused on practice and methodology more than theory (Wiggins [<reflink idref="bib26" id="ref8">26</reflink>], 38).</p> <p>Despite the multitude of studies concerning critical and popular education pedagogical theory and its mobilisation into practice, more knowledge can be added to the literature. Understanding how social and political contexts affects this mobilisation is an important aspect of these types of pedagogies as the principle aim of each is dictated by the social, economic and political climate at the time in each different context, whether within the public system or outside.</p> <p>It is important to mention, however, that there are a few studies which examine the use of Freirean popular education methods while taking context into account; some of which were used in the analysis of this study (Von Kotze, Ismail, and Cooper [<reflink idref="bib23" id="ref9">23</reflink>]). However, this paper focuses on theory from Freire's earlier, foundational work ([<reflink idref="bib8" id="ref10">8</reflink>]) with some reference to his later work (Freire and Macedo [<reflink idref="bib11" id="ref11">11</reflink>]), which have added further knowledge and debate to his foundational theories.</p> <hd id="AN0156245863-4">Popular education pedagogical principles and ideology</hd> <p>Popular education pedagogical principles were constructed by the critical pedagogue Paulo Freire, who supported his own statement that all education is not neutral but rather political motivated when he introduced his concept of banking education (Wallerstein [<reflink idref="bib25" id="ref12">25</reflink>], 33). Banking education describes the maintenance of inequality through a dominant style of teaching, where there exists a hierarchical power structure between student and teacher, who imparts knowledge to the student (Freire [<reflink idref="bib8" id="ref13">8</reflink>], 45). Freire sought to resolve this power dynamic between teacher and student, so that knowledge can be collectively constructed (Freire [<reflink idref="bib8" id="ref14">8</reflink>], 46). Therefore, Freire created his problem-posing education whose focus is an authentic dialogue (Freire [<reflink idref="bib8" id="ref15">8</reflink>], 52). Authentic dialogue requires that student and teacher engage in critical discussions concerning oppressive issues that are relevant to students lives (Freire [<reflink idref="bib9" id="ref16">9</reflink>], 51).</p> <p>Freire ([<reflink idref="bib10" id="ref17">10</reflink>]) termed these issues as codes (<reflink idref="bib93" id="ref18">93</reflink>). These codes were represented by pictures, words or films and form the focus of an authentic dialogue. This authentic dialogue allows students to analyse and form connections between these abstract theoretical concepts and their real concrete contexts (Freire [<reflink idref="bib9" id="ref19">9</reflink>], 51). Through the analysis of codes, students ultimately begin to recognise their own oppression and the critical shift in ideology from a naïve consciousness where one accepts oppression towards a critical consciousness, where one recognises their own oppression, is initiated (Freire [<reflink idref="bib9" id="ref20">9</reflink>], 53).</p> <p>Freire termed this, the process of conscientisation, as it encourages students to critically engage with their social and political contexts. This process can only manifest through Freire's notion of praxis, which involves a cycle of reflection, authentic dialogue and liberating action to transform society (Freire [<reflink idref="bib8" id="ref21">8</reflink>], 73). In his later work, Freire explained in his discussions with Macedo that his critical pedagogical principles have been applied in so many contexts, including ones that are very socially, economically and politically different to the Brazilian context within which they were constructed and cultivated; and this has led to misinterpretations of his principles (Freire and Macedo [<reflink idref="bib11" id="ref22">11</reflink>], 386).</p> <p>According to Foley, ideology refers to a unique understanding of the continuous interplay between larger social structures that uphold a specific worldview and individual consciousness ([<reflink idref="bib7" id="ref23">7</reflink>], 14). Freire's process of conscientisation demands a shift from dominant ideologies, referring to shared cognitions and values of the dominant groups of society which perpetuate social inequality, towards revolutionary or insurgent ideologies (Foley [<reflink idref="bib7" id="ref24">7</reflink>], 14–16). Foley, like Freire, asserts that people who unconsciously conform to dominant ideologies are unaware that they have a naïve consciousness and are the bearers of oppression (Foley [<reflink idref="bib7" id="ref25">7</reflink>], 16).</p> <p>Kane ([<reflink idref="bib14" id="ref26">14</reflink>]) discussed the importance of ideology in educational practice, explaining that Freire's popular educational principles were constructed to accommodate a multitude of ideological interpretations and contexts, and that it is essential to recognise that all educators engage with these principles with their own ideological understandings (<reflink idref="bib33" id="ref27">33</reflink>).</p> <p>Kane et al. ([<reflink idref="bib15" id="ref28">15</reflink>]) examines the history of popular education in Latin America and outlines five stages of development. His research revealed that popular education pedagogical practices transitioned and evolved along with the people's relationship with the state during different periods and in different Latin American countries. His research describes these transitions in popular education practices and styles in each country as their political systems developed and explains how consequently, so did citizens relationship with the political systems.</p> <p>Von Kotze, Walters, and Luckett ([<reflink idref="bib24" id="ref29">24</reflink>]) analyse the deployment of popular education in the South African context during an 18-month period. They investigate the discrepancies of the deployment and advance an in-depth discussion of the different definitions of popular education. To help popular educators determine where they are located in their own work and how to move forward; Von Kotze, Walters and Luckett created a compass (<reflink idref="bib107" id="ref30">107</reflink>). The compass is introduced as a 'thinking tool' (<reflink idref="bib107" id="ref31">107</reflink>) which attempts to incorporate all the transitions and interpretations of popular education in South Africa. The compass is divided into four different quadrants each denoting different interpretations of 'participation, purpose and power' (<reflink idref="bib108" id="ref32">108</reflink>); it became clear that not all notions of popular education were solely focused on eradicating the power relationship, between educator and participant as well as between civilian and the state (<reflink idref="bib108" id="ref33">108</reflink>). Thus popular education pedagogical practices have and continue to evolve according to a multitude of social, economic and political factors.</p> <hd id="AN0156245863-5">The research literature</hd> <p>Mary Breunig ([<reflink idref="bib3" id="ref34">3</reflink>], [<reflink idref="bib4" id="ref35">4</reflink>], [<reflink idref="bib5" id="ref36">5</reflink>]) focused her research on the critical praxis of self-identified critical pedagogues and the different ways that critical pedagogical theory is mobilised into practice to establish a collective vision of social transformation (Breunig [<reflink idref="bib3" id="ref37">3</reflink>], 106). Breunig's findings support a Freirean view, as she asserts that educators must recognise and negotiate the power dynamics between teacher and student ([<reflink idref="bib3" id="ref38">3</reflink>], 116). She reminds educators to acknowledge that students arrive to the classroom with a lifetime of experience and that their role is of a facilitator that co-constructs knowledge with their students; she also urges educators to recognise their great potential to initiate social change (Breunig [<reflink idref="bib3" id="ref39">3</reflink>], 117–120).</p> <p>Breunig explained that classroom activities and practices alone cannot initiate social justice and revealed that some of the pedagogical techniques employed to decrease the disparity existing between theory and practice resulted in implicit approaches, such as student-centred learning. These implicit approaches shifted the focus from socially just transformation; thus, Breunig established the demand for critical pedagogues to create new methods of instruction that explicitly examine social transformation (Breunig [<reflink idref="bib4" id="ref40">4</reflink>], 255–260).</p> <p>Breunig's research established that each critical pedagogue's different underpinning ideologies created contradictory and conflicting definitions of critical pedagogy; she, like Freire, encouraged educators to recognise that critical pedagogy is a pedagogical praxis that must consider the existential contexts of students, not a single decontextualised model ([<reflink idref="bib5" id="ref41">5</reflink>], 14).</p> <p>Richard Tabulawa's book entitled, <emph>Teaching and learning in Contexts – Why Pedagogical Reforms fail in Sub-Saharan Africa,</emph> investigated a case study of the application of constructivist learner-centred pedagogies into different contexts, specifically the investigation of how and why student-centred learning pedagogical reforms failed in Botswanan classrooms ([<reflink idref="bib21" id="ref42">21</reflink>], xvii). To explore the reasons behind this failure, Tabulawa employed a socio-cultural approach to investigate how pedagogies are embedded in social structures and continue to perpetuate the same social structures (Tabulawa [<reflink idref="bib21" id="ref43">21</reflink>], 14). Tabulawa's research revealed that pedagogic reforms can only be successful if the social contexts and the proposed pedagogic change are compatible ([<reflink idref="bib21" id="ref44">21</reflink>], 16). Factors such as deficient resources and high student-teacher ratios were initially used to explain this incompatibility (Tabulawa [<reflink idref="bib21" id="ref45">21</reflink>], 156). However, in adopting a socio-cultural approach, Tabulawa argued that the colonial history in Botswana had established authoritarian social and cultural practices and structures that were still prominent at the time ([<reflink idref="bib21" id="ref46">21</reflink>], 138); and these structures supported a teacher-centred or banking education pedagogy ([<reflink idref="bib21" id="ref47">21</reflink>], 16), not the proposed universal and decontextualised constructivist student-centred pedagogical reforms (Tabulawa [<reflink idref="bib21" id="ref48">21</reflink>], 156).</p> <p>As mentioned earlier, Freire stated that all education is not neutral, Tabulawa aligned with this as he explained that learner-centred pedagogies are value laden and hegemonic as they were constructed through neo-liberalist ideology to produce liberal democracies while dismantling authoritarian regimes ([<reflink idref="bib21" id="ref49">21</reflink>], 43–44). Thus Tabulawa argues for further investigation into pedagogies that demand for the social, political and cultural contexts of learners to be at the centre as universal approaches have proven to be inadequate in all contexts ([<reflink idref="bib21" id="ref50">21</reflink>], 157).</p> <hd id="AN0156245863-6">Methodology</hd> <p></p> <hd id="AN0156245863-7">Research design</hd> <p>I am working from an interpretivist epistemology, where knowledge is constructed through people's understandings of their social realities (Livesey [<reflink idref="bib16" id="ref51">16</reflink>], 4). This qualitative study incorporates two case studies to explore how different social, economic and political contexts affects the deployment of Freirean critical pedagogical principles during facilitator training in two very different social and economic contexts and political climates, Canada and South Africa. According to Starman ([<reflink idref="bib20" id="ref52">20</reflink>]), case studies allow for the analysis of and the identification of new variables (<reflink idref="bib37" id="ref53">37</reflink>), while focusing on a specific context (<reflink idref="bib32" id="ref54">32</reflink>).</p> <p>Three qualitative research methods were used for this study, observations, interviews and document analysis, because they permitted a multidimensional investigation into facilitators' and participants' understandings and experiences (Mason [<reflink idref="bib18" id="ref55">18</reflink>], 1). These methods allowed the researcher to observe facilitators' pedagogies and understand their personal ideologies while understanding participants' perspectives on the facilitators' pedagogies and their relevance to participants' lives. Observation and participant interview data was cross-referenced with facilitator interview data to analyse how context influenced facilitators' deployment of a Freirean pedagogical approach.</p> <p>Two non-profit organisations participated in this study, one in Toronto, Canada and the other in Cape Town, South Africa. Each organisation offers programmes for different levels of community development and both organisation's aims were community development through adult education. This study investigated one course offered at each organisation that aimed to train community leaders or facilitators with the ultimate goal of social transformation.</p> <p>The organisation in Canada was created to respond to the growing immigrant population during the 1970s and can be described as a formal educational programme as it has a structured curriculum that is evaluated and offers certification upon completion (Brennan [<reflink idref="bib2" id="ref56">2</reflink>], 186).</p> <p>The participants who attended this organisation were all women with ages ranging from early twenties to early forties, who had recently immigrated to Canada from different countries. All of the participants faced the same predicament; they were unable to attain employment due to lack of Canadian experience. All of the women in the programme had attained tertiary education and had previously worked in professional jobs in their home countries. They all aspired to gain employment as facilitators in community development organisations in Canada.</p> <p>On the other hand, the organisation in South Africa, constituted a non-formal educational programme, because it did not follow a strict organised curriculum, fell outside of the formal education system and did not reward any form of certification (Brennan [<reflink idref="bib2" id="ref57">2</reflink>], 187). The participants from this organisation were both male and female from South Africa but from different communities. The majority of participants were from underprivileged communities, and a few were from privileged, middle-class communities; all worked with community development organisations as facilitators or community leaders in their own communities. However, they all had the same goal to make socially transformative change in their communities; from decreasing high crime rates in underprivileged communities to learning how to cultivate a more sustainable lifestyle in those communities that had more available resources.</p> <hd id="AN0156245863-8">Data collection</hd> <p></p> <hd id="AN0156245863-9">Observations</hd> <p>Four observations took place during this study, 2 days of facilitator training workshops carried out by the two lead facilitators were observed at each organisation. By adopting an ethnographic approach but not conducting an ethnographic study, the researcher was able to observe the social interactions and behaviours of facilitators and participants within the classroom environment (Mack et al. [<reflink idref="bib17" id="ref58">17</reflink>], 2). Observations focused on analysing facilitators' pedagogies and their deployment of a Freirean critical pedagogical approach.</p> <hd id="AN0156245863-10">Interviews</hd> <p>Eight interviews were conducted; four with facilitators, two lead facilitators and two co-facilitators from each organisation and four interviews with two participants from each organisation. As mentioned earlier, only the interview and observation data yielded from the two lead facilitators from each of the two organisations were analysed in this paper.</p> <p>Facilitator interviews allowed the researcher to gain an understanding of facilitators' personal and theoretical ideologies that dictate their pedagogical choices (Mack et al. [<reflink idref="bib17" id="ref59">17</reflink>], 2). The semi-structured interviews questioned their personal experiences and values, how they deployed Freirean approaches, and their understandings of their social and political contexts and how these factors impacted their pedagogies. While participant interviews allowed the researcher to interact and understand if participants experienced workshop content and instruction as relevant and conducive to their individual social contexts (Mack et al. [<reflink idref="bib17" id="ref60">17</reflink>], 2). Purposive sampling was used to select participants for interviews as the number of and characteristics were pre-established prior to conducting this research (Mack et al. [<reflink idref="bib17" id="ref61">17</reflink>], 5). Age and gender were not pre-established characteristics; however, given that the programme in Toronto was comprised of only women and the majority of participants from the South African organisation were women as well, only women were interviewed.</p> <hd id="AN0156245863-11">Documents</hd> <p>Information brochures accessed online or retrieved from the organisation were used in this study to gain a better understanding of the aims and structure of the organisations. These documents offered the researcher information about the organisations that could not be observed during the research (Mason [<reflink idref="bib18" id="ref62">18</reflink>], 108).</p> <hd id="AN0156245863-12">Data analysis</hd> <p>Interviews were electronically recorded then transcribed and observations generated detailed field notes that were developed into narratives.</p> <p>A thematic analysis was employed in this study because it permitted recognition and examination of patterns from the data collected and the establishment of new patterns (Braun and Clarke [<reflink idref="bib1" id="ref63">1</reflink>], 79).</p> <p>Pre-established themes were derived from the sub-research questions and separated into categories. The narratives created from the observations and interviews were analysed according to these themes with an emphasis on comparing the differences and similarities between the different country contexts. Several new patterns emerged from the data including level of engagement, group work, integrity and authenticity, mobilisation and social transformation and decolonised curriculum.</p> <p>Integrity and authenticity are terms that were described and used by the facilitators themselves during their interviews. These terms referred to facilitators commitment to teaching for social transformation as opposed to a commitment to teaching for other benefits such as financial compensation. Decolonised curriculum emerged as an important pattern as it calls for social and political contexts to be the foundation of the curriculum, an important aspect of a Freirean pedagogical approach.</p> <p>The pre-established and emergent patterns were then connected to the theoretical concepts discussed in the literature review.</p> <hd id="AN0156245863-13">Findings and discussion</hd> <p>This section will elucidate the different contextual factors that affect the deployment of Freirean pedagogical principles during facilitator training and the implications of these factors on pedagogical practices and learning. These factors include facilitator's underpinning ideologies and organisational contexts and requirements.</p> <hd id="AN0156245863-14">Meeting the interviewed participants</hd> <p>As previously mentioned, all four of the participants that were interviewed were women. Each one different from the other in order to obtain a more holistic understanding of the daily existential issues faced by participants from different cultures, races and of different ages in different contexts. Participants from different social contexts were chosen to gain a better understanding of the different causes that were being worked towards and how participants could begin to combat these daily obstacles and achieve their desired societal change, together.</p> <p>The two women from Canada were not only from different countries and cultures but also, were in different stages of their lives. Where one participant was middle aged with a husband and children, while the other participant was single and in her early 20s. The lady with a husband and children was from an island off the coast of Africa; whereas the younger women was from a Caribbean island. Both women were educated and had obtained tertiary education in their home countries; however, they both lived in underprivileged neighbourhoods when they arrived in Canada.</p> <p>The two female participants from South Africa were similar in that they were in contrasting stages of life. One participant was in her early 50s and was a grandmother living with her children, grandchildren and a sibling in an underprivileged community. She had not obtained tertiary education and had spent most of her life working in blue collar jobs. While the other participant was from a wealthy neighbourhood, she lived with her partner and had attained a master's degree at a prestigious university in South Africa.</p> <hd id="AN0156245863-15">Facilitators' ideologies, pedagogies and Freire</hd> <p>It became evident that the foundation of the two facilitators' pedagogies was developed through their individual ideologies. During interviews, the facilitators were asked to name and explain some of the theorists or theories that influenced their pedagogies. Both lead facilitators spoke of theorists from the drama, arts and literature community. The lead facilitator in South Africa explained that she pulls a lot of her inspiration from playwrights and literature, such as the Absurdists. The lead facilitator in Canada however, explained that she turned to her indigenous community and fellow social justice activists who experienced the same oppressive colonial system, for guidance.</p> <p>It is important to note that the lead facilitator in South Africa is a white woman who is of European descent, a different background to her participants and the lead facilitator in Canada is a woman of Afro-indigenous descent; also, a different background to her participants who are all new immigrants to Canada. As noted by Sleeter, Torres, and Laughlin ([<reflink idref="bib19" id="ref64">19</reflink>]), educators who work with disadvantaged populations have experienced forms of exclusion within capitalistic societies (<reflink idref="bib83" id="ref65">83</reflink>). The Canadian facilitator explained that she had experienced racism throughout her entire education, from primary school through to teacher's college. While the South African facilitator described that upon her arrival to South Africa from Europe, she was derided for her 'funny' English and unusual accent. For both of the facilitators, these experiences of exclusion influenced their ideological views, encouraged their decision to work with disadvantaged communities and ultimately their pedagogical choices. As Foley ([<reflink idref="bib7" id="ref66">7</reflink>]) explained, ideologies are understandings about the world constructed through a specific group in society's worldview (<reflink idref="bib14" id="ref67">14</reflink>).</p> <p>The research findings revealed that the Canadian facilitator based her pedagogical choices on her indigenous culture and identity or worldview as she attempted to combat the inherent inequalities in post-colonial Canadian society. On the other hand, the South African facilitator explained that maintaining her foundational values like integrity and acknowledgement of participants' contextual issues and needs formed the base of her pedagogical style and choices. As Kane ([<reflink idref="bib14" id="ref68">14</reflink>]) explained, these ideological understandings would greatly influence the facilitators' pedagogical styles and choices which could lead to the initiation of individual bias (<reflink idref="bib32" id="ref69">32</reflink>).</p> <p>To better understand how these ideological biases ultimately affect pedagogical practices, the facilitators were asked to give their personal definitions of popular education to elucidate their educational goals for participants. While the Canadian facilitator highlighted the dismantling of power dynamics for social transformation on a larger societal level; the South African facilitator described a goal that centred on individual development in the classroom that could later translate into macro-societal development and transformation. Evidently, both facilitators in Canada and South Africa have coinciding ideologies that result in the same end goal of socially just transformation, however, each utilises different pedagogical styles to achieve this goal. Both facilitators have unlearnt the dominant ideologies in society that are established by and support those in power and social inequality (Foley [<reflink idref="bib7" id="ref70">7</reflink>], 14), while engaging and practicing insurgent ideologies that aim to initiate socially just transformation (Foley [<reflink idref="bib7" id="ref71">7</reflink>], 16).</p> <p>With regards to the deployment of Freirean pedagogical practices, both facilitator's pedagogies encompassed Freirean principles because Freire ([<reflink idref="bib8" id="ref72">8</reflink>]) advocated the significance of both micro-individual and macro-social development and empowerment to attain social transformation.</p> <p>As mentioned by Von Kotze, Walters and Luckett, it is important to consider the facilitators' understanding of their relationship to the state when analysing their choice of pedagogical styles and practices. Through examination of facilitators' interviews, it is evident that both facilitators locate themselves in a space where they cooperate with macro-social structures and institutions of the state with the intention of reformation (Von Kotze, Walters, and Luckett [<reflink idref="bib24" id="ref73">24</reflink>], 108). A combination of foundational individual ideologies, which in both facilitator's cases were created in opposition to the state and an understanding of the current social, economic and political context, which fosters more engagement with the state; are the main factors that influence their choice of pedagogical practices and styles.</p> <p>Through workshop observations, the researcher could observe and analyse the facilitators' pedagogical choices and styles and how the social, political and economic contexts influence the deployment of a Freirean critical pedagogical approach. Freire advocates that both learner and facilitator must engage in a critical praxis, which requires a cycle of critical understandings of the world, action and reflection (Glass [<reflink idref="bib13" id="ref74">13</reflink>], 16). These critical understandings can be initiated by a classroom activity that forms the catalyst for conversation similar to Freire's ([<reflink idref="bib9" id="ref75">9</reflink>]) concept of codes which prompts authentic dialogue (<reflink idref="bib51" id="ref76">51</reflink>); in both Canada and South Africa there were multiple in-class experiential activities (Breunig [<reflink idref="bib4" id="ref77">4</reflink>], 257).</p> <p>In South Africa, the majority of the workshop encompassed group/ partner activities; an example of an in-class experiential activity was noted when the facilitator had the participants get into groups and draw their representation of the word power. During a similar exercise, the Canadian facilitator had her participants, individually, write their definitions of social justice and provide two examples of social injustice in their home country then each person shared, and the entire class discussed the topic of social justice. The abstract concepts of power and social justice were the codes used to initiate the authentic dialogue and critical reflection in the two contexts.</p> <p>Although the facilitators differ in their approach, whether that be individual activities versus group activities, they both allowed for in-class experiential activities which encompassed a combination of expert knowledge and experiential knowledge in their pedagogical practices. This combination of both expert and experiential knowledge elucidates a shift from the traditional understandings of popular education in both contexts; a shift towards a co-production of knowledge as opposed to the 'old extractive model of knowledge production' (Von Kotze, Walters, and Luckett [<reflink idref="bib24" id="ref78">24</reflink>], 109).</p> <p>Although, both facilitators deploy pedagogical activities that are consistent with a Freirean approach, their pedagogical styles are what reveal a difference between the two contexts. The Canadian facilitator, despite not clearly identifying her use of Freirean principles, implicitly teaches Freirean principles through explicit facilitation skill instruction because of her emphasis on the decolonisation of facilitation. Whereas, the South African facilitator explicitly teaches Freirean concepts and their relevance to participants' lives during her workshops. This distinction in pedagogical styles can be explained by analysing the different social and political contexts of the organisations and their participants and the social locations of the facilitators. The South African facilitator used popular education practices and principles for empowerment of individuals to improve their ability to navigate the macro-social system whereas the Canadian facilitator used popular education to aid participants' ability to participate in the macro-social system in order to change it (Von Kotze, Walters, and Luckett [<reflink idref="bib24" id="ref79">24</reflink>], 108–109). This illuminates both a distinction and similarity in the two social, economic and political contexts; where in Canada participants had the capabilities to navigate the social system however, as new comers to the country, they needed to guidance of how to be able to access the avenues that would lead to participation with the state and its system and institutions. In the South African context, the participants were also marginalised in that they needed to build and evolve their capability and knowledge to better navigate the large social system and its institutions.</p> <p>Another difference emerged in the facilitators, and therefore also the participant's access to resources. This difference can be explained using Breunig's ([<reflink idref="bib4" id="ref80">4</reflink>]) community service-learning activities (<reflink idref="bib258" id="ref81">258</reflink>). It became evident that the Canadian organisation was able to offer their participants more resources than the South African organisation as the Canadian participants were able to carry out a community needs assessment. This community needs assessment was carried out in the community where the organisation is located as part of their larger cumulative project. This type of activity allows for a space where the participants could make theoretical connections to real life situations (Breunig [<reflink idref="bib4" id="ref82">4</reflink>], 258). It was not only this type of resource rich activity but also other resources such as the internet and other electronic devices offered by the Canadian organisation, that revealed a major economic contextual difference between the two organisations. As Tabulawa ([<reflink idref="bib21" id="ref83">21</reflink>]) explained, this access to resources allows for the organisation to provide additional and different methods for teaching and learning (<reflink idref="bib138" id="ref84">138</reflink>). This distinction in resource accessibility between the two organisational contexts is politically motivated because the government and its institutions were one of the largest stakeholders for the organisation in Canada as they attempted to help the marginalised assimilate into society. Whereas in South Africa, the organisation relied on international stakeholder donations which sought to see a reduction in social inequality. Thus the Canadian organisation had a clear socio-material advantage over the South African organisation but a stronger requirement to comply with state structures and institutions. Therefore, illuminating a compliance factor that influenced the Canadian facilitator's deployment of Freirean pedagogical practices, as she attempted to work with state structures and institutions while in pursuit of her own societal transformation goals (Kane et al. [<reflink idref="bib15" id="ref85">15</reflink>], 75).</p> <p>This section has elucidated how it is crucial to not only consider the current social, economic and political contextual factors when analysing facilitators' pedagogical choices, but also the facilitator's lifetime of experiences that form the foundation of their individual ideologies and understandings of their relationships with the state and its institutions. It has also revealed that availability of and accessibility to resources can be politically motivated and has an impact on facilitators' pedagogical choices and participants' learning agency.</p> <hd id="AN0156245863-16">Contexts, codes and Freire</hd> <p>As mentioned, Freire's ([<reflink idref="bib10" id="ref86">10</reflink>]) critical pedagogical principles explain that the discussion of codes is one of the principle methods to generate themes that represent the existential issues of oppression in participants' lives (<reflink idref="bib93" id="ref87">93</reflink>). However, for pedagogies to be contextually appropriate it is not only the content that matters but also the method of instruction. Through a cross-examination of participant interview and observation data it became apparent that the South African facilitator was successful at constructing not only contextually appropriate codes but also deployed contextually appropriate methods of delivery. She used a story, as a code, to discuss the issue of gender-based violence, a prominent issue affecting the South African population. Her use of story-telling is conducive to the African culture which orally transmits traditions from generation to generation (Tuwe [<reflink idref="bib22" id="ref88">22</reflink>]). Cross-examination of observation and participants' interview data suggested that participants were able to decode, recognise and analyse this activity's pertinence to their existential lives (Freire [<reflink idref="bib9" id="ref89">9</reflink>], 52).</p> <p>As mentioned earlier, the South African facilitator explained that she facilitated firstly for individual empowerment and ultimately societal transformation; this elucidates a shift that traditions in popular education has taken in this context towards personal development or social mobility to better navigate the economic and political spheres of society (Von Kotze, Walters, and Luckett [<reflink idref="bib24" id="ref90">24</reflink>], 101) as opposed to complete opposition to the state in an attempt to fight for the ability to participate in the same spheres and ultimately, social transformation (Von Kotze, Walters, and Luckett [<reflink idref="bib24" id="ref91">24</reflink>], 107).</p> <p>In the Canadian context, the facilitator imbued much of her instruction and content with indigenous knowledge, an important part of Canadian culture and history that has been neglected. For example, every morning she began the day with a talking circle. To find their seats in this circle the participants and facilitator entered the circle to the east and walked around in a full rotation of the circle; this indigenous practice represented the earth's full rotation around the sun everyday. Once in the circle, the facilitator produced a feather and indicated that only when one was holding the feather could they speak; this was a sign of respect in the indigenous culture. Thus it was evident that the Canadian facilitator deployed culturally appropriate pedagogical practices that were expressions of those who are marginalised in Canadian society; a moment to acknowledge oppressed knowledge and challenge hegemonic knowledge and practices.</p> <p>However, despite her use of indigenous practices and knowledge, her pedagogical style was contradictory and reflected that of a formal educational institution with rigid guidelines for each activity. An example was observed when the participants were asked to brainstorm ideas about potential topics for workshops that they would be hosting for the community. Once the participants had created a list of possible topics, the facilitator went through the list and decided which ones were more viable to use for the participants' workshop; thus, hindering participants' agency in their learning process. Considering that accreditation was rewarded upon completion of the Canadian organisation's programme, this hindering of participants' agency makes evident the dangers of working with state structures and institutions as dominant economic and social agendas can become factors that majorly influence pedagogical choices and styles. These dominant agendas have the ability to encourage formal pedagogical styles which can severely hinder the collective construction of knowledge that is fundamental to Freire's critical pedagogy.</p> <p>This difference between formal and informal pedagogical styles deployed in the two different contexts can be further explained and analysed by examining the individual organisational contexts and its demands.</p> <p>As mentioned earlier the Canadian organisation offers a formal education programme with the goal of participants completing the programme with a certification to obtain employment which will allow for more effective participation in the political and economic spheres of society. The continued support from organisational stakeholders, the government and its institutions, presented itself as a significant factor as the demand for high success rates of participants finding employment after the programme to ultimately reduce the state's unemployment rate affected the facilitators' pedagogies. This did not emerge as a major factor that affected pedagogical choices for the South African organisation, as their fundamental aim was to help develop participants' critical thinking and facilitation skills, not attainment of employment.</p> <p>Both facilitators' pedagogies were greatly influenced by organisational time restraints, because the facilitators only had a limited amount of time to cover all the content. The South African facilitator had a total of 2 days of workshops, every few months and the Canadian facilitator held a session for the participants once a week for the majority of the Canadian academic year (September to June). These limited classroom hours hindered their ability to collectively construct knowledge with participants or truly have an authentic dialogue like Freire encouraged ([<reflink idref="bib9" id="ref92">9</reflink>], 51).</p> <p>The study revealed that the South African facilitator was more successful at deploying Freirean pedagogical practices such as an authentic dialogue because she allowed the workshop activities to take on a life of their own for the participants to really connect and grasp the concepts being discussed (Freire [<reflink idref="bib9" id="ref93">9</reflink>], 52). Whereas, the restraining time limits hindering an exchange of knowledge were more lucid in the Canadian context during observations as instruction regarding activities were laid out clearly, and most conversations concerning activities did not go beyond the topic at hand. Again, highlighting how programmes resulting in accreditation run the risk of limiting the co-construction of knowledge; as well as the transition of popular education curriculums that now have a top-down approach which encompass a combination of expert and hegemonic knowledge and with a little emphasis on experiential knowledge (Von Kotze, Walters, and Luckett [<reflink idref="bib24" id="ref94">24</reflink>], 109).</p> <p>Participant interviews, and observation data suggest that the Canadian facilitator's formal pedagogical styles, although not Freirean in the lack of an authentic dialogue and collective knowledge construction, could be considered contextually appropriate and addressing the needs of the participants as they align with the social, economic and political conditions at the time of the participants, facilitator and the organisation. This is because the interviewed participants expressed that they were used to a formal education environment where there were rigid timelines and strict curriculums. They explained that they felt they had more learner agency and ability to have a voice in this organisation than any other educational institution they had attended.</p> <p>This section has described how organisation cultures and demands majorly influenced facilitators' pedagogies through factors such as stakeholder support and classroom time restraints. It also suggested that both facilitators' pedagogical choices could be considered contextually relevant when participants' and facilitators' current existential contexts and social locations are considered.</p> <hd id="AN0156245863-17">Conclusion</hd> <p>The insights from this study have elucidated how differing social and political contexts such as those in South Africa and Canada affect facilitators' deployment of Freirean pedagogical principles and practices. It is evident that not only the continuously transitioning socio-economic and political contexts of participants and facilitators must be examined and analysed, but also how Freirean pedagogical practices have evolved and developed in their relationship with the state and its institutions overtime. Exploring and investigating these macro- and micro-evolutions elucidated how they have affected facilitators' underlying ideologies and individual organisational cultures and demands and allowed for a more holistic understanding of what factors significantly affect the contextualisation of pedagogical choices and styles in the two different contexts.</p> <p>Facilitator's foundational ideologies and their understandings of their relationship with the state and its institutions emerged as a crucial factor when analysing their deployment of Freirean pedagogical practices. Resources and their availability emerged as a factor that affected facilitators' pedagogical practices; this factor surfaced as politically motivated in these organisational contexts. Thus another factor exemplifying the transitions in popular education traditions and how it is influenced by the relationship between citizens and their government structures. It made evident that current social, economic and political contexts are not the only factors to consider as influential to pedagogical styles and choices.</p> <p>Through the examination of how organisational contexts and demands influence pedagogies, this study has illustrated that the economy, societal and political factors such as social positioning, stakeholder support and expectation considerably affect the work of facilitators and education. Organisational cultures which included systems with restraining time limits greatly affect the ability of facilitators and participants to engage in an authentic dialogue. This elucidated another shift in the contextualisation of popular education because knowledge production became a co-construction with an emphasis on hegemonic and expert knowledge and a deviation from experiential knowledge.</p> <p>The research also revealed that power dynamics in the classroom was another factor that greatly affected pedagogical styles, however, it was not explored in this paper. Facilitators' and participants' positions in larger society were analysed to examine how these macro-power dynamics in society played out within the micro-power dynamics of the classroom. The research findings suggested that both lead facilitators did not always deploy traditional Freirean pedagogical principles when exploring the micro-power dynamics in the classroom. This was made evident when factors such as the physical positioning of the facilitator in relation to the participants in the classroom were observed and analysed. Another factor of the classroom interaction that elucidated the power dynamics in the classroom was the participants' ability or rather inability to have a voice and agency.</p> <p>The results from this study indicate that more research needs to be carried out regarding how to analyse and construct contextually appropriate pedagogies in the current climate of expanding and evolving communities with highly diverse populations. It also calls for further research into how the relationship between stakeholders and their demands and organisations truly influences facilitator's pedagogical choices.</p> <hd id="AN0156245863-18">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <ref id="AN0156245863-19"> <title> References </title> <blist> <bibl id="bib1" idref="ref63" type="bt">1</bibl> <bibtext> Braun, V., and V. Clarke. 2006. " Using Thematic Analysis in Psychology." 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Steer</p> <p>Reported by Author</p> </aug> <nolink nlid="nl1" bibid="bib27" firstref="ref1"></nolink> <nolink nlid="nl2" bibid="bib24" firstref="ref2"></nolink> <nolink nlid="nl3" bibid="bib12" firstref="ref3"></nolink> <nolink nlid="nl4" bibid="bib16" firstref="ref5"></nolink> <nolink nlid="nl5" bibid="bib26" firstref="ref6"></nolink> <nolink nlid="nl6" bibid="bib23" firstref="ref9"></nolink> <nolink nlid="nl7" bibid="bib11" firstref="ref11"></nolink> <nolink nlid="nl8" bibid="bib25" firstref="ref12"></nolink> <nolink nlid="nl9" bibid="bib10" firstref="ref17"></nolink> <nolink nlid="nl10" bibid="bib93" firstref="ref18"></nolink> <nolink nlid="nl11" bibid="bib14" firstref="ref26"></nolink> <nolink nlid="nl12" bibid="bib33" firstref="ref27"></nolink> <nolink nlid="nl13" bibid="bib15" firstref="ref28"></nolink> <nolink nlid="nl14" bibid="bib107" firstref="ref30"></nolink> <nolink nlid="nl15" bibid="bib108" firstref="ref32"></nolink> <nolink nlid="nl16" bibid="bib21" firstref="ref42"></nolink> <nolink nlid="nl17" bibid="bib20" firstref="ref52"></nolink> <nolink nlid="nl18" bibid="bib37" firstref="ref53"></nolink> <nolink nlid="nl19" bibid="bib32" firstref="ref54"></nolink> <nolink nlid="nl20" bibid="bib18" firstref="ref55"></nolink> <nolink nlid="nl21" bibid="bib17" firstref="ref58"></nolink> <nolink nlid="nl22" bibid="bib19" firstref="ref64"></nolink> <nolink nlid="nl23" bibid="bib83" firstref="ref65"></nolink> <nolink nlid="nl24" bibid="bib13" firstref="ref74"></nolink> <nolink nlid="nl25" bibid="bib51" firstref="ref76"></nolink> <nolink nlid="nl26" bibid="bib258" firstref="ref81"></nolink> <nolink nlid="nl27" bibid="bib138" firstref="ref84"></nolink> <nolink nlid="nl28" bibid="bib22" firstref="ref88"></nolink> |
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| Items | – Name: Title Label: Title Group: Ti Data: Mobilising Freirean Pedagogical Practices in South Africa and Canada during Facilitator Training – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Steer%2C+Ashleigh+L%2E%22">Steer, Ashleigh L.</searchLink> – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22Studies+in+Continuing+Education%22"><i>Studies in Continuing Education</i></searchLink>. 2022 44(1):55-69. – Name: Avail Label: Availability Group: Avail Data: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 15 – Name: DatePubCY Label: Publication Date Group: Date Data: 2022 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Research – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22Teaching+Methods%22">Teaching Methods</searchLink><br /><searchLink fieldCode="DE" term="%22Critical+Theory%22">Critical Theory</searchLink><br /><searchLink fieldCode="DE" term="%22Popular+Education%22">Popular Education</searchLink><br /><searchLink fieldCode="DE" term="%22Facilitators+%28Individuals%29%22">Facilitators (Individuals)</searchLink><br /><searchLink fieldCode="DE" term="%22Cross+Cultural+Studies%22">Cross Cultural Studies</searchLink><br /><searchLink fieldCode="DE" term="%22Criticism%22">Criticism</searchLink><br /><searchLink fieldCode="DE" term="%22Epistemology%22">Epistemology</searchLink><br /><searchLink fieldCode="DE" term="%22Ideology%22">Ideology</searchLink><br /><searchLink fieldCode="DE" term="%22Organizational+Culture%22">Organizational Culture</searchLink><br /><searchLink fieldCode="DE" term="%22Teaching+Styles%22">Teaching Styles</searchLink><br /><searchLink fieldCode="DE" term="%22Social+Influences%22">Social Influences</searchLink><br /><searchLink fieldCode="DE" term="%22Political+Influences%22">Political Influences</searchLink><br /><searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Workshops%22">Workshops</searchLink><br /><searchLink fieldCode="DE" term="%22Ethnography%22">Ethnography</searchLink> – Name: Subject Label: Geographic Terms Group: Su Data: <searchLink fieldCode="DE" term="%22Canada%22">Canada</searchLink><br /><searchLink fieldCode="DE" term="%22South+Africa%22">South Africa</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1080/0158037X.2020.1759523 – Name: ISSN Label: ISSN Group: ISSN Data: 0158-037X<br />1470-126X – Name: Abstract Label: Abstract Group: Ab Data: This paper discusses insights from a larger study of popular educators' deployment of Freire's pedagogical principles during facilitator training. The paper focuses on data from two facilitators and attempts to examine how popular education principles are applied in two different socio-economic and political contexts, Canada and South Africa. Freire's early work on popular education traditions formed the base of the theoretical lens; Foley's theory of ideology with other critical theorist's concepts and critiques of Freire are drawn upon to analyse the evolution of Freire's critical pedagogy and to examine what factors affect its deployment in different contexts. The research design is grounded in interpretivist epistemology and uses a case study approach to examine Freire's pedagogical approaches in two different contexts. Three forms of qualitative data collection tools were utilised: semi-structured interviews, observations and document analysis. Key findings from this study illuminate the influential significance of facilitators' individual ideologies and organisational cultures and demands. It describes how education's relationship with the state must be analysed to assemble a comprehensive understanding of what social and political factors affect pedagogical choices and styles. This study offers more knowledge to the literature concerning the recontextualisation of pedagogy and the factors that affect it. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: DateEntry Label: Entry Date Group: Date Data: 2022 – Name: AN Label: Accession Number Group: ID Data: EJ1344076 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1080/0158037X.2020.1759523 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 15 StartPage: 55 Subjects: – SubjectFull: Teaching Methods Type: general – SubjectFull: Critical Theory Type: general – SubjectFull: Popular Education Type: general – SubjectFull: Facilitators (Individuals) Type: general – SubjectFull: Cross Cultural Studies Type: general – SubjectFull: Criticism Type: general – SubjectFull: Epistemology Type: general – SubjectFull: Ideology Type: general – SubjectFull: Organizational Culture Type: general – SubjectFull: Teaching Styles Type: general – SubjectFull: Social Influences Type: general – SubjectFull: Political Influences Type: general – SubjectFull: Foreign Countries Type: general – SubjectFull: Workshops Type: general – SubjectFull: Ethnography Type: general – SubjectFull: Canada Type: general – SubjectFull: South Africa Type: general Titles: – TitleFull: Mobilising Freirean Pedagogical Practices in South Africa and Canada during Facilitator Training Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Steer, Ashleigh L. IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 01 Type: published Y: 2022 Identifiers: – Type: issn-print Value: 0158-037X – Type: issn-electronic Value: 1470-126X Numbering: – Type: volume Value: 44 – Type: issue Value: 1 Titles: – TitleFull: Studies in Continuing Education Type: main |
| ResultId | 1 |
