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In this study I investigate the influence and reception of Paulo Freire in Indonesia with a specific question in mind: To what extent has Freire influenced educational thought and practice in the country? This study shows that Paulo Freire has been known in Indonesia since the early 1970s, although he was at first familiar only to certain groups. In the 1980s, the discourse and practice of Freirean education was more extensive than in the 1970s, with both domains (discourse and practice) equally balanced. The trend in the 1990s up to 2005 shifted: there was a more extensive discussion of Freire than implementation of his theory and methodology in practice. / This study shows that Paulo Freire has left a considerable intellectual legacy to Indonesian educational scholars and practitioners. In fact, his cultural and educational philosophies have become subjects of discussion amongst social activists, educational practitioners and scholars concerned with educational issues. It is no wonder that many articles, books and theses by and on Freire are available in the Indonesian. I would venture to say that no other foreign educational thinker has gained such acceptance in Indonesia. / The study explores as well the attempts to connect Freire to Islam---the faith of a majority of Indonesian---demonstrated by the publication of many articles and theses that tried to compare and connect the two. This is, to the best of my knowledge, a new feature in Freirean scholarship. My contention is, however, that any attempt to compare Islam and Freire is likely to fall into apologetic, in the sense that this would only confirm that Islam also insists on the idea of liberation, as Freire did, without trying to analyze why such an idea has never developed in Islamic education. The fact that Islam, since its appearance, has concerned itself with liberation and taking the side of the poor cannot be denied. However, using this fact to legitimate Freire's educational philosophy and practice is less productive, because it does not make a substantive contribution to re-developing and re-structuring Islamic education, which is essentially conservative. / Freire in Indonesia is not only influential in the realm of discourse, but in that of practice as well. In this study I investigate the experiences of Indonesian educational practitioners in applying Freire's educational philosophy and methodology to certain discrete groups within the society, namely, villagers in Papua, the rural poor in Maluku Tenggara, workers, peasants, street children, university students, and NGO activists. / From my investigation, became clear that it was not Freire's concept of literacy that found favor with Indonesian educational practitioners; rather, it was his vision of education as a means of improving critical capacities within learners and of driving social transformation. No evidence could be found of any group or individuals in Indonesia applying Freire's approach in a systematic way and as a whole; most, rather, mixed this with other concepts, such as community organizing and community development. / The positive reception of Freire in Indonesia does not necessarily mean that his thought is accepted blindly or without critique. Several criticisms offered by Indonesian educators of the theories of Paulo Freire are highlighted in this study, although few of them have not been raised before.

The purpose of this research was to create understanding about Freire's critical pedagogy with its compelling emphasis on student-centered learning and social justice. The researcher maintained that Freire's work either has been distorted or has the potential to be distorted because of limited philosophical inquiry. To address this concern, then. This study explores two key elements of Freire's work. First, it identifies various philosophical assumptions shaping Freire's critical pedagogy. Second, it examines how Freire synthesized these philosophical ideas. Ultimately, the researcher discusses how these ideas might find application in adult education.An historical and philosophical approach was used in this study. The philosophies of Aristotle, Karl Marx, and Jean-Paul Sartre are important historical and philosophical components in Freire's narratives. In the Nichomachean Ethics, Aristotle argued that the characteristics distinguishing humans from all other entities or their "excellence", is their ability to reason. Freire adopted and expanded this idea by arguing that denying humans the opportunity to reason is a prima facie violation of their basic humanity. The dialectical social conflict that Freire identifies between the oppressors and the oppressed is directly indebted to Marx's theory of dialectical materialism. Lastly. Jean-Paul Sartre's existentialism is a philosophy concerned with `being' and 'existence' which are recurring concepts in Freire's philosophical synthesis. Furthermore, this work is informed by my personal experiences in Latin America.The research concludes that Freire was particularly concerned about ideological influences on human consciousness and actions. Freire continually addressed ideological influence through a Marxist analysis. He recognized that humans are shaped by social ideas. Freire's observations provide many opportunities for progressive educators to critique their adult education curriculum and practice. The researcher concluded that; 1) Educators should be aware that Freire is not a method. In other words, educators should create their own methods; 2) Critical reflection on practice has the potential to influence one's ontology; 3) Dialogue is a central element to critical reflection on practice; 4) Teaching and learning are enhanced by contextualization and politicizing of experiences and; 5) Problem-posing education engages students through dialogue and experiential learning. / Department of Educational Studies

The present study examines Allen Ginsberg's poe7ryr, essays, and interviews from the point of view of two basic concepts, self and ecological consciousness. Through this approach the study both develops a concept of ecological consciousness that is based on Ginsberg's poetry, and. provides an illuminating understanding of that poetry. From that reading the present writer has identified five major characteristics of ecological consciousness. They are: 1. a consciousness of the oneness, wholeness, and mutual interdependence of all life; 2. a consciousness of tine ecological catastrophe present in the United States; 3. a consciousness and openness to the physical details of one's environment and one's self; 4. a consciousness of the mutual. interdependence of self and environment; 5.- a total rejection of American class society with its emphasis on competition, winning, success, hierarchy, superfluous work, and vicious power.The thesis of the study is that Ginsberg's poetry represents an ecologically sound effort to explore, accept, and disclose the self. His poetry serves as a model for both self-exploration and ecological consciousness. In fact, the present study suggests that ecological consciousness comes to exist only through self-exploration.The study follows in close detail Ginsberg's voyages into the self. The first chapter, "The Self Explored," charts the whole nature of the voyage by putting the self into perspective. This is done in two ways: by using the insights of psychologists, Abraham Maslow and Erich Fromm in particular, and by using the insights offered in Zen Buddhism through the essays of D. T. Suzuki, and insights about the self expressed in the Tao Te Ching. Chapter two, "Three Vows," attends to Ginsberg's political, visionary, and sexual selves as revealed in three vows that he has made. Chapter three, "Language and Self," presents a detailed examination of Ginsberg's use of language, particularly his openness to physical details and his extensive use of modification; this chapter also develops a relationship between his language characteristics on the one hand and self and ecological consciousness on the other. Chapter four, "Self-acceptance: the Sunflower Self," explores directly the theme of self-acceptance in his poetry and relates that theme to ecological consciousness. Chapter five, "Peak Experience," develops the connection between peak experiences in Ginsberg's life and poetry on the one hand and ecological consciousness on the other.The conclusion, "Ginsberg: Poet of Self and Ecological Consciousness," highlights tenderness, gentleness, and passiveness as the salient characteristics of his poetry and of the ecologically conscious person in his approach to life and living.

Van Sendingkerk tot Verenigde Gereformeerde Kerk in Suider Afrika :1960-1997

Thesis (M.P.A.)--University of Hong Kong, 1991.

Thesis (Ph. D.)--University of Hong Kong, 1995. / Includes bibliographical references (leaves 287-309).

Thesis (Ph.D.)--University of Hong Kong, 1995. / Includes bibliographical references (leaves 287-309) Also available in print.