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Die Arbeit beginnt mit einer kritischen Rekonstruktion des Gedenk- und Forschungsdiskurses über ,Herder in Riga‘. Dabei werden drei Schwerpunkte gesetzt: Erstens werden ,Denkmäler‘ seit der Einweihung des Herder-Denkmals in Riga 1864 auf ihre kulturpolitischen Implikationen hin befragt. Zweitens werden ,Werkausgaben, Briefwechsel und Lebensbilder‘ seit der ersten postumen Gesamtwerkausgabe untersucht. Drittens werden ,Neuere Ansätze zur Edition und Interpretation‘ seit der Neuerschließung des handschriftlichen Nachlasses betrachtet. Im Zusammenspiel dieser drei Betrachtungsebenen wird die rückblickender Verfertigung verschiedener Bilder von ,Herder in Riga‘ metareflexiv nachvollzogen. Der Schwerpunkt der Arbeit liegt dann auf einer konzentrierten Relektüre der Schriften der Rigaer Jahre 1765 bis 1769. Blickleitend ist dabei die These, dass Herder in diesen Texten ein zentrales Problem bearbeitet, das Problem der Volksbildung. Dieses wird erstmals im philosophischen Diskurs der sogenannten ,Philosophieschrift‘ identifiziert, um in angrenzenden Diskursfeldern weiter bearbeitet zu werden. Ein besonderes Augenmerk gilt dabei den Feldern der praktischen Bildungsarbeit von Homiletik (,Der Redner Gottes‘), Pädagogik (,Von der Gratie‘) und Politik (,Publikumsabhandlung‘). Darüber hinaus wird das Projekt einer ,Revitalisierung der Poesie‘ nachgezeichnet, wie es in den poetologischen und literaturkritischen Reflexionen der Rigaer Jahre skizziert wird (,Dithyrambische Rhapsodie‘, ,Odenfragmente‘, ,Literaturfragmente‘). Analog dazu werden die Ansätze zu einer ,Reform der Prosakultur‘ rekonstruiert, wie sie im literaturkritischen und ästhetischen Diskurs entwickelt werden (,Literaturfragmente‘, ,Torso von einem Denkmal‘, ,Viertes Kritisches Wäldchen‘). Den Fluchtpunkt der Studie bildet das Volksliedprojekt: Im Ausgang der Rigaer Konstellation wird das Volkslied als privilegiertes Medium der Volksbildung entdeckt (,Briefwechsel über Ossian‘, ,Alte Volkslieder‘, ,Volkslieder‘). / The study begins with a critical reconstruction of the memorial and research discourse on 'Herder in Riga'. Three focal points are set: First, the monument culture, beginning with the Herder monument in Riga 1864, is examined with regard to its political implications. Secondly, the philological disourse on Herders life and letters since the first posthumous edition of his complete works is considered. Thirdly, new approaches on edition and interpretation since the new catalogization of Herder’s ,Nachlass‘ are evaluated. In the interplay of these three levels of observation, the retrospective production of various images of 'Herder in Riga' is retraced. Departing from these observation, the study develops a series of close-readings of the writings of the Riga years 1765 to 1769. The guiding thesis is that Herder continuously works on a central problem in these texts, the problem of popular education (,Volksbildung‘). The study argues that this topic is discovered in the so-called ,Philosophieschrift‘ and subsequently processed in adjacent fields of discourse. A focus lies on the practical fields of popular education in homiletics ('Der Redner Gottes'), pedagogics ('Von der Gratie') and politics ('Publikumsabhandlung'). In addition, the project of a 'revitalization of poetry' is retraced, as outlined in the poetological and literary-critical reflections of the Riga years ('Dithyrambische Rhapsodie', 'Odenfragmente', 'Literaturfragmente'). Analogously, Herder’s approaches to a 'reform of the prose culture' are reconstructed, as developed in literary criticism and aesthetic discourse ('Literaturfragmente', 'Torso von einem Denkmal', 'Viertes Kritisches Wäldchen'). The last chapter is dedicated to the folk song project: The study argues that folk songs are finally discovered as the ideal medium of popular education and can thus be considered as the ,telos‘ of the Riga project of ,Volksbildung‘ ('Briefwechsel über Ossian', 'Alte Volkslieder', 'Volkslieder').

I en tid av minskande tilltro till objektiv sanning och expertis blir konsten att övertala och kontrollera information avgörande i samhällsdebatten och en utmaning för demokratin. Inom den retoriska traditionen gör man dock en etisk distinktion mellan påverkan med den ömsesidiga nyttan som mål (argumentation) respektive påverkan med syfte att manipulera (propaganda). Retoriken utger sig också ha potential att vitalisera det demokratiska samtalet. Det finns i dagsläget begränsad forskning om hur samhället kan arbeta mot informationspåverkan och forskningen är tämligen frikopplad från den retoriska traditionen. Samtidigt finns ett retoriskt intresse för beredskapsretorik och för politisk retorik som med moderna medier når oss i det privata. Mot denna bakgrund kommer denna uppsats att studera kampanjen Bli inte lurad framtagen av Myndigheten för psykologiskt försvar, som är en beredskapskampanj om att möta informationspåverkan. För att synliggöra retoriken som präglar denna folkbildningskampanj används en retorisk analysmetod. Genom analysen och den teoretiska bakgrunden i klassisk retorik och modern visuell retorik kunde argumentationen, det publika tilltalet och den ickeverbala kommunikationen synliggöras. Argumentationen som analysen synliggör är informativ och söker vinna tillit genom ett starkt pathos som uppmålar en hotfull situation och genom ett starkt ethos som framställer myndigheten som folklig, men argumenterar mindre utifrån logos, utan underminerar motståndarnas trovärdighet. Det publika tilltalet som analysen synliggör framhäver medborgarnas demokratiska ansvar och hävdar rationalitet och social sammanhållning som gemensamma värderingar. Medborgarna uppmuntras både till källkritik och källtillit med anspelningar på samvetet och solidaritet. Den ickeverbala kommunikation som synliggörs i analysen förtydligar känslor och attityder i symboliska illustrationer samt kopplar problematiken till vardagliga upplevelser. Illustrationer och layout skapar en viss distans till problematiken och förmedlar trygghet. Att kampanjen på hemsidan presenteras i samarbete med magikerna Brynolf och Ljung skapar intresse, men kan förstärka en ogrundad misstänksamhet mot främmande perspektiv av rädsla att bli lurad. / In an era of decreased trust towards objective truth and expertise the art of convincing and controlling information becomes paramount to the public debate and to the democracy. Within the rhetorical tradition there is an ethical distinction between influence towards the common good (argumentation) and influence with the intent to manipulate (propaganda). The rhetorical tradition also claims potential to invigorate the democratic discourse. There is today limited research on how society can counter information influence and the research is quite disconnected from the rhetorical tradition. Meanwhile there is a rhetorical interest in emergency preparedness and for political rhetoric that through modern media reach us in our privet life. Against this background this essay will study the campaign Don’t be fooled, created by the Swedish Psychological Defense Agency, which is an emergency preparedness campaign about countering information influence. To make visible the rhetoric that marks this popular education campaign a rhetorical method of analysis is applied. Through the analysis and the theoretical framework of classical rhetoric and modern visual rhetoric the argumentation, the public appeal and the nonverbal communication could be made visible. The argumentation that the analysis show is informative and seeks to gain trust through a strong pathos which describes a threatening situation and through a strong ethos that depicts the agency as affable, though argue less from logos, but undermine the credibility of the opponent. The public appeal that the analysis show holds up the citizens democratic responsibility and claim rationality and social cohesion as common values. The citizens are encouraged to both source criticism and source trust with reference to the conscience and solidarity. The nonverbal communication that the analysis shows illustrates feelings and attitudes through symbolic illustrations and connect the problems to everyday situations. Illustrations and layout create somewhat of a distance to the problems and mediate safety. The choice to present the campaign through the website with the magicians Brynolf and Ljung creates interest but can also reinforce an ill-founded suspicion towards different perspectives by fear to be fooled.

Text in Afrikaans / Bevrydingsonderwys is 'n verskynsel \vat wereldwyd voorkom. Dit word egter nie in alle werelddele dieselfde genoem nie. Popular Education in Latyns-Amerika, Progressiewe Onderwys in die VSA, Sosialistiese Onderwys in Tanzanie en People's Education in die RSA kan b)voorbeeld almal as voorbeelde van benydingsonderwys beskou word. In hierdie studie word die ontstaan, ontwikkeling, aard en wese van bovermelde onderwysvorme beskryf en vergelyk. Eers word aandag gegee aan die ontstaan en ontwikkeling van Popular Education en word die opvattings van onder andere Paulo Freire en Antonio Gramsci oor die verband tussen onderwys, bevryding en verandering bespreek. Daama word die historiese ontwikkeling van onderskeidelik Progressiewe Onderwys, Sosialistiese Onderwys en People's Education beskryf en bespreek. Die onderwysvorme word vervolgens met mekaar vergelyk en ooreenkomste en verskille blootgele. Ten slotte word bevrydingsonderwys aan die hand van opvoedkundige kriteria beoordeel en aanbevelings met betrekking tot onderwysverandering en -vemuwing in die RSA gemaak. / Education for liberation is a world-\"ide phenomenon. However, it is not named the same throughout the world. Popular Education in Latin America, Progressive Education in the USA Socialistic Education in Tanzania en People's Education in the RSA can, for instance, all be viewed as examples of education for liberation. In this study the origin, development and nature of the above-mentioned forms of education are described and compared. Firstly, the origin and development of Popular Education and the views of inter alia Paulo Freire and Antonio Gramsci regarding the relationship between education, liberation and change are discussed. Thereafter, the historical development of Progressive Education, Socialistic Education and People's Education are described and discussed. These forms of education are subsequently compared and similarities and differences are disclosed. Lastly, education for liberation is evaluated according to educational criteria and recommendations concerning educational change and renewal in the RSA are made. / Educational Studies / M. Ed. (Historiese Opvoedkunde)

Text in Afrikaans / Bevrydingsonderwys is 'n verskynsel \vat wereldwyd voorkom. Dit word egter nie in alle werelddele dieselfde genoem nie. Popular Education in Latyns-Amerika, Progressiewe Onderwys in die VSA, Sosialistiese Onderwys in Tanzanie en People's Education in die RSA kan b)voorbeeld almal as voorbeelde van benydingsonderwys beskou word. In hierdie studie word die ontstaan, ontwikkeling, aard en wese van bovermelde onderwysvorme beskryf en vergelyk. Eers word aandag gegee aan die ontstaan en ontwikkeling van Popular Education en word die opvattings van onder andere Paulo Freire en Antonio Gramsci oor die verband tussen onderwys, bevryding en verandering bespreek. Daama word die historiese ontwikkeling van onderskeidelik Progressiewe Onderwys, Sosialistiese Onderwys en People's Education beskryf en bespreek. Die onderwysvorme word vervolgens met mekaar vergelyk en ooreenkomste en verskille blootgele. Ten slotte word bevrydingsonderwys aan die hand van opvoedkundige kriteria beoordeel en aanbevelings met betrekking tot onderwysverandering en -vemuwing in die RSA gemaak. / Education for liberation is a world-\"ide phenomenon. However, it is not named the same throughout the world. Popular Education in Latin America, Progressive Education in the USA Socialistic Education in Tanzania en People's Education in the RSA can, for instance, all be viewed as examples of education for liberation. In this study the origin, development and nature of the above-mentioned forms of education are described and compared. Firstly, the origin and development of Popular Education and the views of inter alia Paulo Freire and Antonio Gramsci regarding the relationship between education, liberation and change are discussed. Thereafter, the historical development of Progressive Education, Socialistic Education and People's Education are described and discussed. These forms of education are subsequently compared and similarities and differences are disclosed. Lastly, education for liberation is evaluated according to educational criteria and recommendations concerning educational change and renewal in the RSA are made. / Educational Studies / M. Ed. (Historiese Opvoedkunde)

The concepts of intersectionality and interlocking identities came out of needs raised by communities and then academics wrote about it. This dissertation examines these concepts and how these resonate with the ways that feminist educators conceptualize and facilitate non-credit learning processes with women. This research focuses on 10 differently-located feminist educators and the processes they lead that meet a range of learning goals. Specifically, this research examines the learning practices that these educators used to help women learners gain a consciousness around their identity and issues of power and oppression. I then discuss how these practices resonate with the theoretical frameworks of intersecting and interlocking oppressions. Anti-oppression, feminist informed research and feminist standpoint theories informed the research approach. The Critical Appreciative Process, which builds on the Appreciative Inquiry (AI) method, was used to explore what is working within feminist non-credit learning processes. In addition, two case studies were elaborated on in order to examine the learning practices that were particularly successful. The educators reflected on several barriers involved in bringing differently-located women together to explore and address the power dynamics associated with power and oppression. These included the defensiveness, denial and avoidance associated with acknowledging and addressing privilege. The educators also shared effective practices for addressing such barriers. Key practices included creating an environment for difficult conversations, working intergenerationally, using theoretical frameworks to deconstructing interpersonal dynamics occurring in the group and providing tools to draw on everyday experiences and challenge (inappropriate) behaviours. Additionally, specific activities for raising learners’ awareness of their own complex and multiple identities and how these identities are co-constructed through interactions with others were detailed. This study revealed the limitations of intersectionality and interlocking identities frameworks in praxis, as well as the ways in which an awareness of identity, difference and power creates an entry point for intersectional and interlocking awareness that aids feminist movements. This research makes a contribution to strengthening the praxis of feminist educators facilitating non-credit processes. Within feminist theorizing, this research also makes an important contribution in contextualizing intersectionality and interlocking identities frameworks within a range of feminist non-credit learning practices.

Si Ferdinand Buisson a, du point de vue institutionnel, joué un rôle de premier plan dans l'édification de l'école laïque sous la IIIe République, il fut aussi un remarquable observateur de son temps et un penseur engagé soucieux de faire apparaître toute l'intelligibilité des différentes causes qu'il a embrassées au cours de sa longue carrière d'homme publique, du protestantisme libéral au radical-socialisme. Pour appréhender la cohérence de cet itinéraire intellectuel, la question de l'autorité offre un bon fil directeur: avant d'être envisagée en termes pédagogiques, celle-ci s'est en effet posée à Buisson de manière particulièrement vive dans le contexte théologique et ecclésiologique mouvementé qui était celui de la communauté réformée dans la seconde moitié du XIXe siècle. Prenant énergiquement parti pour les "libéraux" dans le débat qui les oppose alors aux "orthodoxes" quant aux statuts respectifs de l'Ecriture et de la conscience dans l'économie de la foi, Buisson esquisse dès les années 1860 une interprétation originale de la tradition protestante qu'il développera bien plus tard dans sa thèse de 1891 sur Sébastien Castellion. A la lumière de ses écrits protestants, sa philosophie de l'éducation laïque apparaît à bien des égards comme l'expression sécularisée d'un geste inaugural et profondément religieux de refus de l'autorité dans ses formes conservatrices et toutes extérieures. Loin de consister cependant en un simple développement d’une essence préexistante, la continuité de cette pensée ne se dessine qu'au gré d'un permanent travail de réécriture commandé par les contextes de discussion abordés, les arguments adverses et les situations historiques que Buisson s'est efforcé d'infléchir avec un sens consommé du kairos. Ce sont ces ajustements et infléchissements successifs de l'idéal buissonien que nous avons tenté d’appréhender depuis les jeunes heures de l'école laïque jusqu'aux premières discussions relatives à sa "démocratisation" à la veille de la première guerre mondiale. / Ferdinand Buisson did not only play a major role, as regards institutions, in the foundation of nondenominational education during the Third Republic, he was also both a talented observer of his time and a committed thinker, concerned with the intelligibility of the various causes he embraced throughout his long career as a public figure , from liberal Protestantism to radical- socialism. The coherence of his intellectual path may be apprehended through a clear issue: The question of authority. As a matter of fact, before considering it from an educational standpoint, Ferdinand Buisson had to face it acutely inthe stormy theological and ecclesiological context of the protestant community during the second half of the 19th century. He stood up vigourously for the”liberals” in their dispute against the “orthodox” concerning respectively, the status of the Scriptures and of conscience in the process of faith. As early as 1860, Ferdinand Buisson outlines an original interpretation of the protestant tradition, which he will later on develop in 1891 in his thesis about Sébastien Castellion. In the light of his protestant works, and in many respects, his philosophy of non-denominational education sounds like the secularized expression of a deeply religious inaugural gesture in refusal of authority, in its external conservative forms. Yet, far from simply expanding on a pre-existent essence, the continuity of this thinking only becomes clear through a continuous work of re-writing, induced from debates, opposing arguments and historical situations which Buisson endeavoured to reorientate with his accomplished sense of Kairos. Indeed, we have tried to apprehend those successive reorientations and realignments of Buisson’s ideal, starting from the very first days of non-denominational education to the first discussions relating to its democratization on the eve of the first World War.

L’émergence de la psychiatrie comme discipline distincte de la médecine somatique, dans la première moitié du XIXe siècle, s’inscrit dans le cadre de la réforme de la législation sur les aliénés, qui conduit à la création de nouveaux asiles publics dédiés au traitement des malades mentaux en Angleterre, dont celui du Comté du Middlesex, à Hanwell, en 1831. L’Asile de Hanwell, situé près de Londres, est un asile pour aliénés indigents, qui fonctionne de manière complémentaire par rapport à des institutions telles que les workhouses – emblématiques de la nouvelle Loi sur les Pauvres de 1834 – dans la prise en charge d’individus qui sont dans l’incapacité de subvenir à leurs besoins. Sous la direction du docteur John Conolly (1794-1866), qui, dès sa nomination à la direction médicale de l’établissement en 1839, met en place une politique de non-restraint (abandon des moyens de contention mécaniques) à une échelle jusqu’alors inédite, l’Asile de Hanwell est explicitement conçu comme un outil dont la fonction première est thérapeutique, dénué de toute intention punitive. L’influence que cet établissement exercera sur les institutions similaires en Angleterre dès les années 1840 contribue à l’optimisme thérapeutique quant au traitement des aliénés qui prévaut alors, et l’asile victorien, en dépit de ses imperfections, se veut un authentique refuge et un lieu de soins. La conception thérapeutique du Dr Conolly s’inscrit dans la continuité du traitement moral défini par le médecin français Philippe Pinel, mais s’inspire également des expériences menées à La Retraite (York), ou à l’asile de Lincoln. Cette thérapie innovante a la particularité de mettre l’accent sur la qualité de l’environnement et du mode de vie des patients, ainsi que sur les distractions diverses qui leur sont proposées : jeux, fêtes de Noël, kermesses, lecture, musique, sport et danse. La logique de soins qui s’applique alors, le moral management, repose sur une thérapie d’occupation. L’originalité de ce traitement sur le plan médical s’accompagne d’une dimension sociale, voire politique. En effet, loin de limiter ses ambitions au strict domaine médical, le Dr Conolly, connu pour son engagement en faveur de l’éducation populaire au sein de la Society for the Diffusion of Useful Knowledge, tout autant que pour son soutien au mouvement chartiste, mène un combat permanent, de 1839 à 1852, pour que les patients, hommes et femmes, aient accès à une instruction au sein de l’école de l’Asile, dont la création et le maintien sont loin de faire l’unanimité. Conolly envisage l’éducation comme un élément central, qui va bien au-delà d’une simple distraction pour les malades et représente un véritable outil d’insertion sociale et d’émancipation des classes populaires. Il rejoint en cela une conception owéniste de l’éducation, et l’école de l’Asile de Hanwell copie quasiment trait pour trait l’école de New Lanark telle qu’elle se présentait au début du XIXe siècle. Robert Owen (1771-1858) rend d’ailleurs visite à John Conolly dès sa nomination, au printemps 1839. Étudier l’expérience menée dans cet établissement emblématique sous l’autorité de John Conolly – non sans lien avec les expériences sociales menées par les owénistes – et l’influence que cette expérience a pu avoir par la suite dans le paysage psychiatrique victorien, permet d’analyser le non-restraint dans sa dimension thérapeutique, sociale et politique. L’Asile de Hanwell sera pendant près de trente ans une référence dans le traitement des aliénés, et servira de modèle à bon nombre d’institutions, particulièrement en Angleterre. L’influence de Hanwell s’estompera dans les années 1870, qui verront l’émergence de théories de l’hérédité peu compatibles avec le traitement moral. / The emergence of psychiatry as a separate discipline from general medicine, in the first half of the nineteenth century, was linked to the Lunacy Reform movement (County Asylums Acts) that led to the creation of new public asylums dedicated to the treatment of the mentally ill in England. The Middlesex County Asylum in Hanwell, built in 1831, was one of them. Hanwell Asylum, situated in the western suburbs of London, was a pauper lunatic asylum that operated as a complementary institution to the numerous workhouses – symbols of the New Poor Law of 1834 – taking care of people who were deemed unable to take care of themselves. As soon as he was appointed medical superintendent of the institution, in 1839, Dr John Conolly (1794-1866) implemented a whole new policy of non-restraint, applied on an unprecedented scale, and Hanwell Asylum under his leadership was explicitly and primarily intended to be a therapeutic tool, devoid of any punitive purpose. The influence of Hanwell on similar institutions, from the1840s onwards, contributed to the prevailing therapeutic optimism of the time, and Victorian asylums, despite their defects, were meant to be genuine places of refuge and care. Dr Conolly’s therapeutic methods were coherent with “moral treatment” as defined by French doctor Philippe Pinel, but were also based on previous experiences conducted at the York Retreat or Lincoln Asylum. One of the main features of this pioneering treatment was the special emphasis it placed on the high quality of the patients’ environment and way of life, as well as on the wide range of entertainment offered to them: games, Christmas parties, summer fêtes, reading sessions, music, sport and dancing. The approach favoured in terms of health care, a “moral management” approach, was grounded on the principles of occupational therapy. The originality of this treatment from a medical point of view was reinforced by its social and, indeed, political dimension. From 1839 to 1852, far from limiting his ambitions to a strictly medical field, Dr Conolly – well-known for his commitment to the cause of popular education, as a member of the Society for the Diffusion of Useful Knowledge, as well as for his support of the Chartist movement – actually kept on fighting for the right of male and female patients alike to receive proper instruction within the asylum school, which remained highly controversial and constantly threatened with closure. Conolly viewed education as a central element, going far beyond a mere distraction for the insane and truly constituting a tool for social insertion and a means of emancipation for the lower classes. His views on education were similar to the Owenite conception of education and the asylum school at Hanwell was a faithful replica of the New Lanark School at the beginning of the nineteenth century. Besides, Robert Owen (1771-1858) came to Hanwell Asylum and visited John Conolly soon after he was appointed superintendent there, during the spring of 1839. Studying the case of this emblematic institution and the experience carried out within its premises under John Conolly’s authority – an experience which may not be unrelated to Owenite social experimentation – and analysing the impact this experience may have had within the Victorian psychiatric landscape in the years that followed, is an invaluable way of understanding the non-restraint movement through its various dimensions: therapeutic, social and political. For nearly thirty years, Hanwell Asylum remained a benchmark in the treatment of the insane, and served as a model for many other institutions, particularly in England. Its influence began receding in the 1870s, with the emergence of theories of heredity that were hardly compatible with the tenets of moral management.

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.