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Este artículo se centra en el trabajo temprano de Freire en los tardíos años cincuenta y en los sesenta en Brasil y Chile. Las preguntas centrales que guían el análisis son las siguientes: ¿Cuál era el contexto que generaba respuestas como la de Freire y nutría su intencionalidad? ¿Cuál era el contexto intelectual e ideológico que inspiraba esas respuestas? ¿Cuál es la originalidad de su respuesta? Se presta atención al macro contexto político internacional y a la intersección con la política de modernización de Estados Unidos a través de la Alianza para el progreso, así como al micro contexto de Brasil y, en particular, del noreste incluyendo modelo nacionalista desarrollista que era prevalente, los movimientos de educación popular, la radicalización de sectores de la iglesia católica. La tesis de Freire de 1959 y los artículos que escribió en 1961 y 1963 son examinados. Freire llega a Chile en el tiempo del presidente Demócrata Cristiano, Eduardo Frei y trabaja en programas de alfabetización relacionados a la reforma agraria. Se buscan las conexiones de parte de su obra escrita con sus trabajos anteriores y se hace una lectura política de Pedagogía del Oprimido considerando la radicalización de Freire y la influencia de la teología de la liberación. Hay ciertamente una línea que conecta el pensamiento inicial de Freire con la interpretación que los pedagogos brasileños hicieron del pragmatismo de John Dewey. Sin embargo, el método de alfabetización de Freire y la concepción de la educación que lo respalda generaron una ruptura epistemológica en el discurso político pedagógico de la educación de adultos y más allá de ella.

The paper focuses on experiences and developments in one of the volunteer sites of the Inclusive Curriculum Project initiated in June 1993 by the University of Manitoba in volunteer departments and faculties. It deals with the Masters program in Educational Administration in the Department of Educational Administration and Foundations. It opens with an historical background of the debate framing universities' proposals for change and historizing the understanding of academic freedom in relation to equity and inclusivity. In fact, the process generated by the project was by and large conditioned by the dominant set of assumptions about rights, freedom/autonomy. The paper conceptualizes the various responses to the challenges of inclusivity that the Educational Administration group as a whole or as individuals had articulated over time and examined how perceptions and meaning were created, developed and challenged through the dialogue and interventions that took place during the project. In describing the process, the group's concern with evidence is analyzed along with the results of the student survey, and the role of the external "reviewer." It concludes with an account of what was achieved and the thoughts about the politics of the process that was illustrative of the difficulties involved in questioning one's own academic practices and in unveiling relations of power, disentangling one's own system of ideas.

Introduction: A Festschrift Celebrating Nel Noddings’ Work

This paper explores the reception of Dewey's ideas on democracy and education in Latin America from the beginning of the twentieth century through the "long 1960s" (1958–1974). The analysis is framed by a dynamic interplay between the local, regional, and supranational. To bring empirical specificity to Dewey's "translations," the author discusses Dewey's uptake in two political settings, in 1920s Chile and post-revolutionary Mexico, and two cases of Christian adaptation of Dewey's theories. The long 1960s signaled an epistemic shift in conceptions of education and social transformation. Dewey was not embraced while Paulo Freire and Ivan Illich became the referents.

This paper examines the process of radicalisation of Monsignor Ivan Illich during the 1960s, having as its setting Cuernavaca, Mexico – a creative, fluid space where Illich was in contact with Bishop Méndez Arceo, Erich Fromm and Gregorio Lemercier. Illich's writings and the reports from the centres led by him are placed here in context, and it is argued that his encounter with psychoanalysis in Cuernavaca shaped his critique of the Church as an institution. The radicalisation of his concept of the Church reached a high point with the publication of ‘The seamy side of charity’ and ‘The vanishing clergyman’, both in 1967.

Este articulo explora el movimiento de educacion popular en America Latina como un movimiento politico alternativo que se formo en los anos sesenta y que se desarrollo plenamente en la decada de los anos setenta y ochenta. Este movimiento partia de la cultura politica en America Latina y desarrollo un discurso politico-pedagogico que busco formas alternativas de hacer politica y construyo significados en la cultura del pueblo. Ademas, aspiro, en terminos generales, a desarrollar una conciencia politica desde el propio sujeto politico en lugar de que esta fuera revelada de forma externa por el partido. Como referenciar este articulo Bruno-Jofre, R. (2016). Educacion popular en America Latina durante la decada de los setenta y ochenta: una cartografia de sus significados politicos y pedagogicos . Foro de Educacion , 14(20), 429-451. doi: http://dx.doi.org/10.14516/fde.2016.014.020.021

This paper explores major historiographic “turns” in history of education with a focus, although not exclusively, on English-speaking Canada. It addresses the transformative intellectual impact of the turn toward social history on the history of education, the impact of cultural history and the linguistic turn, the reception of Michel Foucault, and the state of the debate in history at-large today and its implications for the history of education. It also attempts to contextualise the intellectual trends permeating the writing of the history of education in light of developments in education, and signals new directions in historiography influencing history of education. Given the limitations of space, rather than engaging in a historiographical analysis of individual historians of education, the paper traces broad trends, while highlighting the contributions of a significant few.

http://dx.doi.org/10.15572/ENCO2015.00

This article analyses the educational work of two teaching Congregations – Les Missionnaires Oblates du Sacre-Coeur et de Marie Immaculee (The Missionary Oblate Sisters of the Sacred Heart and Mary Immaculate/ MO) and the Religieuses de Notre Dame de Missions (Sisters of Our Lady of Missions/ RNDM) – on the Canadian prairies between 1898 and 1930. It explores the two Congregations’ understandings of mission and education and their spirituality in terms of the Sisters’ ways of relating to God and in light of their work, having in mind the theological parameters and values set by the authority of the Catholic church, as well as the intersections of the Sisters’ ministry with the cultural and political life in the communities. Particular attention is given to the Franco-Manitoban communities where education, language and faith intertwined. The article considers that the Sisters lived within a linguistic mental space with boundaries which were part of their existential reality, and operated within a semantic ...

El articulo examina la construccion de la idea de sujeto y las nociones correspondientes del juego en tres de los credos pedagogicos publicados en The School Journal (Nueva York y Chicago) entre 1896 y 1897. Los tres credos son los del estadounidense William Torrey Harris (1835-1909), humanista hegeliano, comisario del Bureau of Education de EE UU; James L. Hughes (1846-1935), canadiense, inspector escolar en Toronto, promotor de las ideas de Froebel; y Edward W. Scripture (1864-1945), profesor de Psicologia de Yale University, especialista en psicologia experimental. El marco teorico del analisis lo proporciona la diferenciacion de Jerrold Seigel de tres dimensiones de la mismidad: material o corporal, relacional y reflexiva. El trabajo mantiene que en Harris predomina una vision del educando fuertemente relacional, enfocada a la integracion del individuo en el todo social. Hughes concibe la autoactividad como elemento mediador entre espontaneidad y control, teniendo como marco de referencia una nocion de libertad que no puede ser entendida sin conciencia de lo que significa la restriccion. Scripture representa el cambio de paradigma que estaba teniendo lugar. Su vision del yo y del educando como sujeto esta influida por las ciencias naturales y el empirismo emergente, en linea con el pensamiento positivista. Los tres autores entienden el juego y el juego regulado como un medio de desarrollo de un sujeto autocontrolado en respuesta a una intencionalidad externa, incluso cuando el debate se mueve a la discusion entre idealismo y realismo, este ultimo expresado por Scripture, con lo que el juego, y no solo el regulado, termina por perder su significado como actividad estrictamente ludica.

The author examines the political pedagogical discourse of Chilean Jesuit Fernando Vives del Solar (1871–1935), focusing on the conceptual field configuring his discourse. Of particular relevance are his repudiation of injustice as a central element of his religious calling, his religious and political formation influenced by European developments, his reading of Pope Leo XIII’s Rerum Novarum , his role in the Social League (Liga Social) , and his confrontations with sectors of the church hierarchy and the Conservative Party. His social work and the crisis leading to his dismissal from the Catholic Action can be understood in the context of new political configurations and a renewed Catholic Christian social language, which were eventually manifested in the Falange Nacional and the Christian Democratic Party.