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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

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 1977. / Includes bibliographical references (leaves 84-87).

Thesis (Ph. D.)--University of Missouri-Columbia, 2003. / Typescript. Vita. Includes bibliographical references (leaves 263-274). Also available on the Internet.

Thesis (Ph. D.)--University of Missouri-Columbia, 2003. / Typescript. Vita. Includes bibliographical references (leaves 263-274). Also available on the Internet.

Thesis (Ph. D.)--University of California, Santa Cruz, 1994. / Typescript. Includes bibliographical references (leaves 229-232).

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 1977. / Includes bibliographical references (leaves 84-87).

Dissertação (mestrado)—Universidade de Brasília, Programa de Pós-Graduação em Ensino de Ciências, Mestrado Profissional em Ensino de Ciências, 2015. / Submitted by Guimaraes Jacqueline (jacqueline.guimaraes@bce.unb.br) on 2015-06-09T15:30:27Z No. of bitstreams: 1 2015_NayaradePaulaMartins.pdf: 1109123 bytes, checksum: 54ec754d8a3c54f8593cec0c7c4c266f (MD5) / Approved for entry into archive by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br) on 2015-06-09T15:31:36Z (GMT) No. of bitstreams: 1 2015_NayaradePaulaMartins.pdf: 1109123 bytes, checksum: 54ec754d8a3c54f8593cec0c7c4c266f (MD5) / Made available in DSpace on 2015-06-09T15:31:36Z (GMT). No. of bitstreams: 1 2015_NayaradePaulaMartins.pdf: 1109123 bytes, checksum: 54ec754d8a3c54f8593cec0c7c4c266f (MD5) / Nossa proposição baseia-se na construção curricular a partir dos temas geradores, numa perspectiva freireana, para a promoção da Educação Ambiental (EA) na escola. Especificamente, buscou-se vivenciar e analisar o processo de desenvolvimento do currículo nas suas principais etapas: levantamento preliminar; identificação da temática de interesse da comunidade (temas geradores); envolvimento dos professores e elaboração do programa interdisciplinar, avaliação da aplicação do programa e da receptividade dos estudantes e professores participantes.A proposta do tema gerador é uma alternativa metodológica para o ensino não só em EA.Elaemerge da realidade social e histórica dos indivíduos envolvidos trazendo maior significado dos conteúdos para os educandos, visando sua transformação e construção de visões críticas do mundo. A pesquisa baseou-se na metodologia qualitativa, especificamente nos princípios da pesquisa-ação. Os dados foram construídos a partir do diálogo com a comunidade e com os educandos, das anotações feitas em diário de campo, das entrevistas semiestruturadas realizadas com os estudantes e questionário aplicado ao final do processo para os mesmos. Os principais temas geradores foram: violência, drogas, mídia e consumismo. Conclui-sequehouve grande aceitação dos educandos para esta proposta. Muitos deles afirmaram ter gostado do ambiente dialógico, porque a aprendizagem se tornou mais fácil devido a dinâmica proposta. Outro aspecto destacado pelos educandos foi a relação do conhecimento com o dia-a-dia, ou seja, os temas foram significativos para eles. O resultado mais marcante foi o envolvimento dos estudantes, que inicialmente encontravam-se passivos e durante o processo se tornaram sujeitos de sua própria história.Os temas geradores se apresentaram como importante metodologia para a promoção da Educação Ambiental na escola. / Our proposition is based on the curriculum construction from generating themes, in Freire's perspective, for the promotion of environmental education (EE) in school. Specifically, we sought to experience and analyze the curriculum development process in its main stages: preliminary survey; issue of identification of community interest (main themes); involvement of teachers and elaboration of the interdisciplinary program, evaluation of program implementation and receptivity of students and teachers participating. The proposal generator theme is a methodological alternative for teaching not only in EA. It emerges from the social and historical reality of the individuals involved bringing greater significance of the contents to the students, who act as participatory process subject. The research was based on qualitative methodology, specifically the principles of action research. Data were built from the dialogue with the community and the students, the notes made in a field diary, the semi-structured interviews with students and questionnaire at the end of the process for the same. The main themes emerged were: violence, drugs, media and consumerism. It was concluded that there was wide acceptance of students for this proposal. Many of them said they liked the dialogic environment, because learning has become easier due to dynamic proposal. Another aspect highlighted by students was the relationship of knowledge to the day-to-day, that is, the subjects were significant for them. The most striking result was the involvement of students, who initially found themselves liabilities and in the process have become subjects of their own history. The main themes presented as an important methodology for the promotion of environmental education at school.

Made available in DSpace on 2013-08-07T19:11:41Z (GMT). No. of bitstreams: 1 000436919-Texto+Completo-0.pdf: 786619 bytes, checksum: 390665bad645bfec8c38afde38cd16f1 (MD5) Previous issue date: 2011 / This research aims to answer the following question: What interfaces can we reflect from a transformative and Christian education, that are in the area of scalabrinian education nowadays? The catholic school is a privileged space to exercise the mission of evangelization. We reflected upon the dialogue: Master and Disciple, through a theological reading of the Pedagogy of the Oppressed, looking for its conducting wire in Master Jesus’ pedagogy in the passage of Lc 24, 13-35, The Way to Emmaus, that is part the scalabrinian education pedagogy. We identified Paulo Freire’s contribution, in the proposal of the Gospel of Luke 24,13-35 and in the scalabrinian education that Don Giovanni Baptista Scalabrini launches as a task for a congregation. Paulo Freire believed that the society could be transformed through education problem-solving dialogue. The dialogue is based on elements, such as: love, faith, humility, confidence and hope, that are in Paulo and Giovani Battista Scalabrini’s view of education, which are also part of Christian theological reflection. (Lc 24, 13-35) The Way of Emmaus is the path of revelation of the true pedagogy. Jesus is the way towards Truth and Life. Besides, the scalabrinian pedagogy aims, in the way that education happens, to answer the claims of the Church and society, that is constantly moving. Making the school environment a theological space, the school contributes to the charisma that is assumed in the Church. In this type of dialogue, in a master/disciple, it is possible to reflect upon education as a way to act in theological education. / Esta pesquisa pretende responder à seguinte questão: Que interfaces podemos refletir de uma educação transformadora e cristã que estão presentes na área da educação scalabriniana hoje? A escola católica é um espaço privilegiado para exercer a sua missão de evangelizar. Refletimos sobre o diálogo: Mestre e Discípulo, através da leitura teológica da Pedagogia do oprimido, buscando o seu fio condutor na pedagogia do Mestre Jesus, na passagem de Lc 24,13-35, “Caminho de Emaús”, fazendo-se presente na pedagogia da educação scalabriniana. Identifica-se a contribuição de Paulo Freire, com um olhar na proposta do Evangelho de Lucas 24,13-35 e na educação scalabriniana que Dom João Batista Scalabrini lança como tarefa para uma congregação. Paulo Freire acreditava que a sociedade poderia ser transformada por meio da educação problematizadora dialógica. O diálogo se fundamenta nos elementos constitutivos, como amor, fé, humildade, confiança e esperança presente no pensamento pedagógico de Paulo Freire e de João Batista Scalabrini, que também fazem parte da reflexão teológica cristã. Em (Lc 24,13-35) o “Caminho de Emaús”, está o caminho da revelação da verdadeira pedagogia. Jesus é o Caminho a Verdade e a Vida. A pedagogia scalabriniana também busca, em seu jeito de educar, responder os apelos da Igreja e da sociedade que está em constante mobilidade. Fazendo do ambiente escolar um espaço teológico, a escola contribui com o carisma assumido na Igreja. Neste pensar do diálogo: mestre/discípulo há possibilidade de refletir a educação como possível fazer teológico na educação.