Paulo Freier (1921 - 1997) had a youth which was not characterized by many privileges, but rather by enormous poverty, because he descended from an economical disadvantaged family. Later that poverty made him sympathize with historical materialism, and incorporate it in his theoretical work. Because of participant observation in the way of playing of the Brazilian street-youth during his youth he was able to analyze their adaptive learning and conclude that every participant of a learning group has to exhibit a special input which is relevant for the whole group. On that basis Paulo later worked out his theory of the Silenced Voices and also a pedagogical theory which proceeds contrary to the mainstream pedagogic (teacher-centered teaching and schooling) and one can call his own.. The Theory of Silenced Voices implies that illiterate people have an enormous disadvantage in every field of the society and that their participation is restricted that it is silenced. They indeed have an opinion, but they can´t articulate it and because they are drowned out by the main mass of the society. Because of that Paulo´s work has at the beginning a focus on the grammar of the indigenous population of Brazil. Later, as he occupied a major position in politics in São Paulo, he introduced his own pedagogical style into the school system, even though he faced considerable hurdles of bureaucracy.
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The subtle colonisation replaced the traditional practices of the Sami culture by Christian practices. In the 19th century there was a very strong assimilation going on, for e.g. the Sami had to learn the official language of the surrounding states to be considered ‘equal’. This went so far that the Sami language was prohibited in schools and even at home. Nevertheless, the Sami culture managed to survive because the boarding schools weren´t that long and institutionalized and the state authorities and even more the church attempted to interact in the Sami language for two different reasons: to assimilate/eradicate and to protect/preserve. This meant that the Sami language became the most important marker for ‘Saminess’. Consequently some Sami writers choose to write no longer in ‘foreign’ languages but in Sami. Some organizations were also established to fight for the Sami language and the ‘Sami language acts’ were developed, which made the Sami language an official language and therefore increase the Sami rights. In the following Rauna Kuokkanen´s point of view on which way the education should be designed for those indigenous parts of the population are presented: Rauna Kuokkanen argues for the Sami philosophy of the gift as the basis for a transformative pedagogical framework. In general the Sami land-based worldview recognizes the ‘gifts of the land’, ‘interpersonal gifts’ and the ‘giftedness of individuals’; hereby especially the concepts of Láhi and Attáldat. Láhi, or Ipmil Láhi or in some regions Jupmel, means ‘God´s gift’ and has been referred to as a religion but more likely in a way of living in a close relationship with the land (eg. cosmologies, ontologies and philosophies). Attáldat is defined as the giftedness or skill every person has and also every person has to share with others. So the concept of Attáldat is very important for the Sami education. In the Sami worldview the nature is a spiritual entity (cosmos) with different realms and spheres in which spirits, humans, animals and deities are living. The deity Máttáráhkká and her daughters Sáráhkká, Uksáhkka and Juksáhkka are the basis of that cosmic order and therefore have the most important role in the concept of Láhi. So the Sami can practice ‘sieidie gifting’ by choice to thank the spirits or to ensure luck for the future at special locations nearby hunting or fishing sites, camp grounds or other sacred places, called Sieidies. For the Sami education encouraging and supporting individual skills, independent from age, as pedagogical practice would be ideal. So there would be no need for curricula or time so that the school year depends just on seasons, needs and interests. And also the students would be responsible of their own learning together with the teachers. So now when Attáldat means “something that a person has to give or share” (Kuokkanen) and teaches a strong collective dimension and responsibility towards others also between the generations, and Láhi teaches to recognize the gifts of the land and a care-taking relationship with land, ancestors and relations in spiritual realm, these concepts would be, together with the ‘Sami gift philosophy’ which teaches good values in common and also responsibility towards limited recourses, ideal for Sami education and their pedagogical practices as guiding principles. In my opinion Kuokkanen suggests a good fitting education especially for the Sami, but I think that there will be problems when they need to keep up with international standards of education because there is no standard of knowledge or education that has to be accomplished within a certain time in her form of education. |
Central ProblemOne of the central Problems of proposing a History or Theory of Education is accounting for the complex Networks across Borders of all Kinds. Modern Education in terms of Schooling is an Institution that serves the function of Nation-Building. Likewise, History as we have studied is also a key Player in the Project of Nation-Building. Consequently we mostly have Histories which put the Nation in the Center as points of reference. This Blog is a Space where we can discuss Examples from various parts and times in this World and try to make sense of the transnational Relationships that constitute the theoretical and historical Routes of Modern Education. ArchivesCategories
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