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[pt] Publicado no bojo da escalada repressiva da ditadura militar em 1969, Código de Minas e poesia anterior de Affonso Ávila combina a vivacidade da linguagem poética de vanguarda com o jogo semântico e crítico da tradição barroca. O livro tem por objetivo explícito desvelar os substratos da ideologia retrógrada de seu tempo. Nesse sentido, sua poesia se volta para um modo de criação artística calcado numa profícua reflexão sobre a história e a política. Nos seus versos, os fragmentos residuários da sociedade mineira, barroca e contemporânea, encontram-se como imagens justapostas de mundos em crise abertos à rememoração libertadora. Nesse esquema, o passado possui uma dimensão política de inacabamento sendo reatualizado através de procedimentos estéticos de articulação entre a dimensão literária e histórica. Ao acompanharmos a trajetória intelectual desse poeta de vanguarda, os projetos e os diálogos de que participou, procuramos construir procedimentos de leitura e interpretação da sua poesia que permitam compreender os fundamentos do seu projeto crítico/literário. / [en] Published during the wave of escalation in the repression by the military dictatorship in 1969, Affonso Avila s Código de Minas and poesia anterior combines the vividness of vanguard poetic language with the semantic and critical play of the Baroque tradition. The purpose of the book is to uncover the substrates of the retrograde ideology of its time. In this sense, his poetry turns to a mode of artistic creation based on a fruitful reflection on history and politics. In his verses, the residuary fragments of mining society, baroque and contemporary, are seen as juxtaposed images of worlds in crisis open to the liberating remembrance. In this scheme, the past has a political dimension of unfinished and is updated through aesthetic procedures of articulation between the literary and historical dimension. By following the intellectual trajectory of this vanguard poet, the projects and the dialogues in which he participated, we try to construct reading and interpretation procedures for his poetry that allowed him to understand the essentials of his critical/literary project.

Typical identity stereotypes for South Asian Americans, such as the model minority myth, do not convincingly support a trajectory into K–12 education, as South Asian Americans are not readily seen as agents for social change. This qualitative study explored how South Asian American educators’ understanding of their ethnic and racial identity interplayed with their practice as critically conscious educators for social justice. Eleven participants who self-identified as social-justice-oriented were interviewed to share their experiences as South Asian American educators. Their responses revealed South Asian American educators develop their ethnic identity consciousness in complex ways, demonstrating self-awareness and subsequently draw upon their ethnic attachment and racialized experiences to perform as critically conscious educators, developing strong relationships with students from marginalized backgrounds and advancing equity in their schools. The participants’ positionalities reveal that South Asian Americans have tremendous potential as educators for social justice in education.

Background: Prior to the early 1990s, most counselor preparation programs did not have multicultural competencies. Therefore, a call was made for the use of multicultural competencies in counselor preparation programs. Yet, the popularization of multicultural competencies of this time in education had a Eurocentric bent, a kind of colorblindness More recently, scholars confirmed that these Eurocentric multicultural competencies had become the primary template from which counselor preparation programs taught culturally responsive and relevant pedagogy. Therefore, a call was made for the use of critical race theory (CRT) in counselor preparation programs to challenge and change Eurocentric cultural competence. Purpose: This study explored the presence of CRT and culturally relevant pedagogy in an educational counseling master’s program preparing community college counselors. Methodology: This content analysis explored an educational counseling master’s program. Various data collection methods employed included program document analysis, and semi-structured interviews of program faculty/counselor-educators, program student-counselors/alumni. Conclusion: The main findings of this content analysis are that although not explicit, and albeit limited, evidence of CRT themes were inferred in some way in the program’s content; while culturally relevant pedagogy was evident within the variety of counseling techniques employed.

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本研究旨在重建弗雷勒的批判意識概念，重建工作計有四個部份，六項步驟。首先是問題意識之釐析，藉由整理國內外學界關於弗雷勒思想的反省與爭議，指出弗雷勒思想的既有侷限與問題，以說明重建之必要與方向。第二部份則依據「人—世界」關係取向之詮釋框架，將弗雷勒批判意識概念，重建為三個基本向度：1.以批判性的自我覺察為前提，2.對於存在處境的整體性反思，3.超越界限處境以朝向人性化的越界行動。第三部份的兩項步驟，則分別藉助世界現象學、哲學詮釋學和批判理論、女性主義等當代主要哲學、社會、政治思想，來釐清並豐富這個概念架構所涉及的思想內涵，建立起一個更能處理當代核心問題的概念架構。第四部份亦分為兩項步驟，首先以此重建後的概念架構，反思台灣社區大學運動之知識解放理念，並透過一門課程的實踐經驗，詳細解析有助於學習者發展批判意識之課程結構、教材選擇以及教學方法；第二項步驟則是將批判意識概念三個基本向度，及其重建後的概念內涵，融入於「聆聽」這個人與自身以及世界的批判性互動，以提供一個發展批判意識的一般性實踐方案，如此方能從社大辦學整體的層次，探究有哪些重要的學習經驗，有助於學習者與自己以及與世界的關係的連結與深化，以說明就社大辦學的整體而言，其批判意識之實踐的方向與可能性。 / This study is aiming at the reconstruction of Freire’s idea of critical consciousness. There have been four parts and six steps in this reconstruction. In the first part, some fundamental limitations of Freire’s thought have been identified, and the need of this reconstruction work and its orientation are thereby clarified. In the next, Freire’s idea of critical consciousness is reconstructed as three basic dimensions based on the framework of human-world relation as follows: 1. presupposed with critical self-awareness. 2. reflection of the totality of the existing situations. 3. limit-actions to transcend the limit-situations in order toward humanization. In the third part, there are two steps to discuss contemporary philosophical, political and social thought, such as the phenomenology of world, philosophical hermeneutics, critical theory and feminism, for the clarification of the meaning involved in this reconstructed framework of critical consciousness. The last part also has two steps. At first, the dispute regarding the fundamental spirit of Taiwan’s community university movement--emancipation of knowledge, is reviewed and settled via the reconstructed framework of critical consciousness. Based on this review, the practice of a curriculum--“Taiwan’s colonial experiences during Japan period”, is analyzed to demonstrate the principle and method for the design of curriculum, the selection and organization of teaching material, and the teaching method for the learner to develop critical consciousness. At last, the three basic dimensions of critical consciousness are combined into a critical way of human-world interaction—listening, as a general guideline for the practice in the community university. According to this general guideline, there are some learning experiences which are helpful to foster learner’s critical consciousness and can be created in all curriculum and learning activity. Therefore, it is possible for the community university to develop the critical consciousness in all their practices and this reconstruction work has provided clear elucidation.

This study addresses the topic of class consciousness and the radical educator. Using the theory of revolutionary critical pedagogy and Marxist humanism I examine the impact of formative experience and class consciousness on my own radical praxis across three continents. The methodology of auto/biography is used to interrogate my own life history. I excavate my own formative experience in Scotland, Canada and my radical praxis as a human rights educator in Ghana West Africa. The study is particularly interested in the possibility of a radical educator transgressing across race, whiteness and gender while working in Ghana, West Africa. Chapter One begins by discussing the theory of revolutionary critical pedagogy, Marxist humanism and theories of the self. Chapter Two assesses the methodology of auto/biography,research methods and an introduction to formative experience. Chapter Three, Four and Five contain excavation sites from Scotland, Canada and Ghana with accompanying analysis. Chapter Six concludes with a summary of research findings.

This study addresses the topic of class consciousness and the radical educator. Using the theory of revolutionary critical pedagogy and Marxist humanism I examine the impact of formative experience and class consciousness on my own radical praxis across three continents. The methodology of auto/biography is used to interrogate my own life history. I excavate my own formative experience in Scotland, Canada and my radical praxis as a human rights educator in Ghana West Africa. The study is particularly interested in the possibility of a radical educator transgressing across race, whiteness and gender while working in Ghana, West Africa. Chapter One begins by discussing the theory of revolutionary critical pedagogy, Marxist humanism and theories of the self. Chapter Two assesses the methodology of auto/biography,research methods and an introduction to formative experience. Chapter Three, Four and Five contain excavation sites from Scotland, Canada and Ghana with accompanying analysis. Chapter Six concludes with a summary of research findings.

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