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The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam.

Abstract Educational leaders who have an awareness of social justice are those who advocate for and achieve more equitable schools. School leader preparation programs that focus on social justice may help to improve schools, systems, and society (Dentith & Peterlin, 2011; Boske, 2012; Marshall and Oliva, 2006; Shields, 2004, 2010, 2012). For the purpose of this study, social justice is defined as fairness in terms of distribution of wealth, social privileges and opportunities within society. Some school leaders experience transformative processes which increase their critical awareness or consciousness during their formal preparation. What is not known is the extent to which social justice and transformative learning are salient characteristics of leader preparation programs- even those with an explicit social justice focus. Informed by Capper, Theoharis, & Sebastian’s (2006) framework for preparing educational leaders for social justice, this explanatory case study for dissertation examined a single educational leadership preparation program with an explicit social justice focus to explore the ways in which social justice is operationalized. Data was collected from multiple sources, guided by the following research questions: How can a stated commitment to social justice and transformation (transformative learning) be operationalized in a graduate program of study? and What perceptions do graduates have of the operationalization of a social justice-oriented school leader preparation program? Data was collected via nine semi-structured one-on-one interviews as a primary source for capturing participants’ perceptions of the program and its impact. It examined the in-place curriculum, pedagogy, and assessments that participants felt contributed to their development as socially-just school leaders. In addition, participants shared aspects of the program which they feel most effectively promoted their own critical consciousness, knowledge and skills. This study also utilized data from print sources (program overview and course syllabi) to provide additional information about the program. This research adds to the scholarly discussion of educational leadership development (in theory and practice). It focuses on the processes of developing an understanding of diversity and equity during preparation of socially-just school leaders. Finally, there are suggestions for further development of Capper, et. al’s (2006) framework for preparing social justice school leaders. This further developed framework, informed by leaders in the field, should be used to guide the development, review and improvement of programs that prepare school leaders for social justice.

Many of the academic and popular treatments of hip-hop overlook the complexity of the phenomenon. Hip-hop is often portrayed solely as a source of corruption and regressive tendencies or, alternatively, as a sort of savior for otherwise marginalized individuals and source of revolutionary power. This thesis situates hip-hop between these poles and draws out its progressive and regressive aspects for analysis. Considering its vast global influence and a growing body of academic literature, hip-hop has been notably understudied in the field of psychology. Alternatively, educational theorists and practitioners have realized the power of hip-hop in revisualizing an emancipatory education that fosters critical consciousness. This project goes beyond other hip-hop education projects in that it attends more directly to the psychological phenomenon of identity. As youth develop a strong connection to social and political identity and increase their level of critical consciousness (an additional goal of this and most other hip-hop based curriculums) they are more likely to participate and have the tools to be successful at actions aimed at progressive social change. This thesis grew out of a larger project titled Moving to the Beat, a community-based multi-media endeavor that includes both the Moving to the Beat documentary film and curriculum guide. The Moving to the Beat curriculum guide strives toward the goals of emancipatory education. The film and the curriculum guide stay near the experience of hip-hop identified youth while attempting to avoid generalizations and stereotypes. Further, the developments of the film, curriculum guide, and this thesis have been guided by academic literature from a wide range of disciplines, including psychology, sociology, cultural studies, and education. The thesis focuses on two primary questions: (1) How do youth engage the Moving to the Beat curriculum guide and documentary film? (2) Do the Moving to the Beat materials facilitate the development of critical consciousness and/or social identity in youth? Two primary waves of data collection were conducted to answer these questions. At each location, Moving to the Beat was shown and an outside facilitator guided youth through the curriculum discussions and activities that centered on identity. During these workshops, multiple sources of qualitative data were collected, including participant observations, interviews, student produced lyrics, and feedback forms. These sources of data pointed to six primary themes across locations and sources of data: traditional gender roles, "everyone is all equal", "you doing you", the new hip-hop generation, development and maturity, and youth resistance. This thesis represents the first assessment of the Moving to the Beat documentary and curriculum, the results of which will be used to alter the curriculum guide and prepare it for publication.

This is an inquiry that explores both then and now. Father and Daughter. Temporality and Geography. Within these pages stories are used to explore my family’s present and past; migration, settlement, memory, experience and connection to place – Glace Bay, a village on Cape Breton Island. Through narrative, poetry and photography, the contrasting experiences of having lived in Glace Bay in the past, and the struggle to connect with Glace Bay in the present, and future, are explored. Finally, within this manuscript I examine the impact of my father’s stories and I identify storytelling as an important factor in developing a critical consciousness. My father inspired my sense of social justice at a young age and the impetus for this project was not just to document his stories for the sake of posterity, but also to exemplify the way consciousness is cultivated and passed down; across generations, despite changing landscapes, through story.

This is an inquiry that explores both then and now. Father and Daughter. Temporality and Geography. Within these pages stories are used to explore my family’s present and past; migration, settlement, memory, experience and connection to place – Glace Bay, a village on Cape Breton Island. Through narrative, poetry and photography, the contrasting experiences of having lived in Glace Bay in the past, and the struggle to connect with Glace Bay in the present, and future, are explored. Finally, within this manuscript I examine the impact of my father’s stories and I identify storytelling as an important factor in developing a critical consciousness. My father inspired my sense of social justice at a young age and the impetus for this project was not just to document his stories for the sake of posterity, but also to exemplify the way consciousness is cultivated and passed down; across generations, despite changing landscapes, through story.

This is an inquiry that explores both then and now. Father and Daughter. Temporality and Geography. Within these pages stories are used to explore my family’s present and past; migration, settlement, memory, experience and connection to place – Glace Bay, a village on Cape Breton Island. Through narrative, poetry and photography, the contrasting experiences of having lived in Glace Bay in the past, and the struggle to connect with Glace Bay in the present, and future, are explored. Finally, within this manuscript I examine the impact of my father’s stories and I identify storytelling as an important factor in developing a critical consciousness. My father inspired my sense of social justice at a young age and the impetus for this project was not just to document his stories for the sake of posterity, but also to exemplify the way consciousness is cultivated and passed down; across generations, despite changing landscapes, through story.

This is an inquiry that explores both then and now. Father and Daughter. Temporality and Geography. Within these pages stories are used to explore my family’s present and past; migration, settlement, memory, experience and connection to place – Glace Bay, a village on Cape Breton Island. Through narrative, poetry and photography, the contrasting experiences of having lived in Glace Bay in the past, and the struggle to connect with Glace Bay in the present, and future, are explored. Finally, within this manuscript I examine the impact of my father’s stories and I identify storytelling as an important factor in developing a critical consciousness. My father inspired my sense of social justice at a young age and the impetus for this project was not just to document his stories for the sake of posterity, but also to exemplify the way consciousness is cultivated and passed down; across generations, despite changing landscapes, through story.

BARBOSA, Eliábia de Abreu Gomes. Educação popular: experiências participativas e formação da consciência crítica em espaços públicos no município de Eusébio (CE). 2013. 178f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2013. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-10-03T12:22:53Z No. of bitstreams: 1 2013-DIS-EAGBARBOSA.pdf: 6730279 bytes, checksum: f68da1ef028e3dd379f96e4030332bac (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-10-03T14:14:59Z (GMT) No. of bitstreams: 1 2013-DIS-EAGBARBOSA.pdf: 6730279 bytes, checksum: f68da1ef028e3dd379f96e4030332bac (MD5) / Made available in DSpace on 2013-10-03T14:14:59Z (GMT). No. of bitstreams: 1 2013-DIS-EAGBARBOSA.pdf: 6730279 bytes, checksum: f68da1ef028e3dd379f96e4030332bac (MD5) Previous issue date: 2013 / Currently, in our Brazilian society, we have lots of initiatives regarding the increasing of the participation of individuals in the process of decisions of public issues, among these, we could mention, Associations and Public Policy Councils. Such experiences comprise the educational spaces. This paper aims mainly to investigate the contribution of participatory experiences, as well as, the learning results experienced from them concerning the formation of critical consciousness by the "simple-minded man" in the Municipal Council for Women Rights (COMDIM) and Dwellers’ Association and Friends of Cauassu (AMACAUASSU) in the municipality of Eusébio - CE, the researcher’s acting policy spaces. The option for the searching of my practice is hereby supported by Paulo Freire (2005, 2006, 2008), to whom knowledge should have eminently a liberating function, including the sharing of Popular Education. The main actor of the study is the simple-minded man (Martins, 2010). Besides the bibliographical study, a qualitative approach was used to produce the data (Gonsalves, 2001) ethnographic strategies, such as the participating observation, semi-structured interviews, field journal; fragments of life history of subjects, group dynamics and focus groups. I also used the analysis of official documents of the spaces, and a questionnaire with closed questions to build the socioeconomic profile of the subjects. We interviewed four subjects of COMDIM, seven of AMACAUASSU, and a focus group with the board of the Association. The observations took place in several stages: meetings, public hearings, meetings, moments of training and evaluation. The results show that despite the emancipation of Eusébio has been brought forth by means of a referendum, this has not occurred by virtue of the organization and by the mobilization of civil society, but by the forces and interests of political parties. Spaces are on a significant organizational effort, but still not depicted as effective spaces of politicization of social issues. We could highlight as hindrances for the educational process and, consequently, for the participation and retention of subjects in those spaces: the prevalence of the traditional ways of doing politics which are based upon the social authoritarianism, personality, clientele, and Brazilian cordiality; the exaggerated concentration of civil society representatives within the policymakers Councils; discontinuity in training activities, and also the influence of the religious training of the subjects - Catholics or evangelicals - resulting in a hierarchy of values, with the subordination of the activities of the Association of the Church, just to mention a few. However, despite the weaknesses, there are nuances of awareness and gradual approximations of a democratic way of being. The "simple-minded man" as being an unfinished gentry, and they become more human in their experiences with other individuals. You need to understand that this man has a history prior to his insertion into these spaces, and beyond that. He is a fellow of relationships! And as the subject of many relationships, not just out of social aspects, for often allows some influences stand out and prove to attempts to raise awareness of this man. The experience of the principles of Popular Education, based on the contributions of Paulo Freire, which could contribute to the formation of critical consciousness of the "simple-minded man" that has been the most significant one. Thus, contributing to the construction of a new political culture. / Atualmente, na sociedade brasileira, encontra-se um celeiro de iniciativas no que diz respeito à ampliação da participação dos sujeitos nas decisões públicas, dentre elas as associações e os conselhos de políticas públicas. Tais experiências constituem-se como espaços educativos. Este trabalho teve como objetivo principal analisar a contribuição das experiências participativas e dos aprendizados nelas vivenciados para a formação da consciência crítica do “homem simples” no Conselho Municipal dos Direitos da Mulher (COMDIM) e na Associação de Moradores e Amigos do Cauassu (AMACAUASSU) no município de Eusébio (Ce), espaços de atuação política da pesquisadora. A opção por pesquisar minha prática encontra-se apoiada em Paulo Freire (2005; 2006; 2008), para quem o conhecimento deve ter função eminentemente libertadora, inclusive nas ações de Educação Popular. O ator principal do estudo é o homem simples (MARTINS, 2010). Além do estudo bibliográfico, a pesquisa de abordagem qualitativa, utilizou-se para a produção dos dados (Gonsalves, 2001) de estratégias de cunho etnográfico, tais como: observação participante; entrevistas semi-estruturadas; diário de campo; fragmentos de história de vida dos sujeitos; dinâmicas de grupo e o grupo focal. Utilizei-me ainda da análise de documentos oficiais dos espaços, e de um questionário com questões fechadas para construir o perfil socioeconômico dos sujeitos. Foram entrevistados quatro sujeitos do COMDIM, sete da AMACAUASSU, e um grupo focal com a diretoria da Associação. As observações se deram em vários momentos: reuniões; audiências públicas; assembleias; momentos de formação e avaliação. Os resultados evidenciam que apesar da emancipação de Eusébio ter se dado através de um plebiscito, esse não ocorreu por força da organização e mobilização da sociedade civil organizada, mas por forças e interesses político-partidários. Os espaços constituem-se em um esforço organizacional significativo, mas ainda não se configuram como espaços efetivos de politização das questões sociais. Destacam-se como dificultadores do processo formativo e, consequentemente, da participação e permanência dos sujeitos nesses espaços: a prevalência das formas tradicionais de se fazer política, baseadas no autoritarismo social, personalismo, clientelismo, e na cordialidade brasileira; a concentração exagerada das representações da sociedade civil junto aos conselhos gestores de políticas públicas; a descontinuidade das ações formativas e, ainda, a influência da formação religiosa dos sujeitos - católicos ou evangélicos - acarretando uma hierarquização de valores, com a subordinação das atividades da Associação às da Igreja, por exemplo. Contudo, apesar das fragilidades, há nuanças de conscientização e aproximações gradativas de um modo de ser democrático. O “homem simples” enquanto gente é inacabado, e se faz humano em suas vivências com outros homens. É preciso que se compreenda que esse sujeito, possui uma história anterior a sua chegada a esses espaços, e para além deles. Ele é um sujeito de relações! E como sujeito de muitas relações, que não apenas as de aspectos sociais, por muitas vezes permite que algumas influências se revelem e se sobressaiam às tentativas de conscientização desse homem. A vivência dos princípios da Educação Popular, a partir das contribuições de Paulo Freire, poderia colaborar para que a formação da consciência crítica do “homem simples” se desse de forma mais significativa, contribuindo para a construção de uma nova cultura política.

A questão da Gestão Democrática e a Participação Pedagógica constitui um campo inesgotável para investigação do educador, e vários conceitos estão relacionados a este tema, tais como: princípios do conhecimento, ideologia e diálogo. Por outro lado, não se pode discutir o assunto sem considerar a educação libertadora e a consciência crítica como os pilares necessários à transformação da realidade. Neste sentido, o presente trabalho chama a atenção dos educadores para assumirem a sua identidade pedagógica. Isto implica o empoderamento e a curiosidade epistemológica para alcançar a tão desejada práxis. Debate-se e exorta-se na presente dissertação o desafio dos gestores no tocante à consecução dos seus objetivos por meio das CHAVES DE LEITURA (Conhecimento, Habilidades, Atitudes, Valores e Espiritualidade), reais pressupostos de trabalho. / The issue of Educational Participation and Democratic Management is an inexhaustible field for investigation of the educator. This is because many concepts are related to this theme, such as principles of knowledge, ideology, and dialogue. On the other hand one can not discuss the subject without regard to liberating education and awareness as critical pillars necessary to transform reality. In this sense the present work draws attention of educators to take their pedagogical identity. This implies the empowerment, the epistemological curiosity to achieve the desired practice. Struggles and calls up the challenge in this dissertation to all managers regarding the achievement of its goals by READING KEY (Knowledge, Skills, Attitudes, Values and Spirituality), actual working conditions.