how we talk, think and learn about migration. These concerns also feel urgent and pressing. They are also immediately relevant to a wide range of disciplines in which migration topics are taught, each bringing their own grammars and vocabularies, orthodoxies, and normative assumptions. How do we understand today in the context of the past? And how do we connect this teaching and learning to our relationships with, and understandings of, ethics, politics, power, racism, inequalities and injustice in the classroom and beyond? Developing a Critical Pedagogy of
Migration as a taught subject is entrenched in social and political debates, with the classroom firmly framed as a site of committed social and political encounter. That means teaching migration through the prism of critical pedagogy is a political and ethical necessity.
This book invites readers to examine their own relationships with migration, ethics, politics and power. It encourages teachers, students and practitioners to think critically about their position in relation to the knowledge they both bring and gain.
With pedagogical features that provide space for reflection and discussion, this is a transformative resource in reshaping how we teach and learn about migration.
Introduction The intersection of the current debate around prefiguration ( Maeckelbergh, 2011 ; Dinerstein, 2012 ; Mason, 2014 ; van de Sande, 2015 ; Cooper, 2017 ) with education offers an interesting entry point from which to approach the orientation, in our own time, of imaginaries and practice in educational and social situations marked by injustice and exclusion. Our intention in this chapter is to discuss, in theoretical terms, how ideas and principles from critical pedagogy might enrich certain examples of prefigurative visions. Critical
central to this reimagining. The role of education in such a context is crucial for equipping students with ‘the knowledge, capacities, and opportunities to be noisy, irreverent and vibrant’ ( Giroux, 1992 , p 8). This chapter, through an exploration of secondary literature, draws on these student-led movements in order to reimagine an educational framework defined by a critical pedagogy and feminist praxis (CPFP). These movements are specifically selected for being led by school and university students who have gained transnational support and are taking on the
the mainstream, in particular the narratives of those who identify as mad or having mental health issues. This results in testimonial and hermeneutic injustice. MPHI aims to subvert epistemic injustices and centralise counter-hegemonic views of madness, purposefully placing lived experience at the centre of the curriculum and locating this in a social movement history and context. MPHI is a Mad Studies critical pedagogy project. The task of critical pedagogy is defined by a process in which individuals develop a deep awareness of the social structures that oppress
( Adams et al, 2002 ; 2017). We make this claim by drawing on the empirical experiences of sex workers for illustrative purposes to demonstrate how their experiences are valuable to the profession, and we call for a revised critical pedagogy for social work education and practice to inform students’ knowledge base in the classroom and to make this approach pedagogically integral to social work training ( Anand, 2022 ). Finally, we make the claim that social work education is in a strategic position to engage in gender-integrated theory in practice ( Figueira
and academia. 1 And yet, across many countries and regions contemporarily, political decision making and bureaucratic governance has become less transparent, not more. Many such aspects do indeed resonate with Mathiesen’s definition, with the key challenge being ‘noiseless’. In an era of social media and hyper-expansionist media outlets, to claim noiselessness provides a juxtaposition. Almost everyone can have their say, or ‘feel heard’. And yet I would argue that the pace and power of subject focus, challenges to critical pedagogies and perspectives ( Mclaren
Too often, governments and international institutions engage children and young people through rhetoric alone. Facing climate crisis, children and young people globally find themselves at the centre of liberal policy and advocacy spaces, thanks to their own mobilization and their moral position as those most impacted by current and future ecological catastrophes and their socio-political consequences. This chapter identifies how neoliberal institutions have foregrounded children and young people as global political actors in the climate crisis, often co-opting their participation for their own aims. Such institutions highlight the nexus of education and climate action while prioritizing a narrative that discounts the root causes of climate injustice and the possible solutions, often coming from marginalized voices. Using first-hand knowledge of the potential of ‘transformative education’ in (re)making global political worlds, we argue for the importance of creating a critical education approach and praxis that will inform current and future climate action.
counterparts. These raise pertinent questions of the intricacies related to space, identity, culture and structure that continue to influence imaginings for the Caribbean, and to shape future scholarship in the region. Critical pedagogy, post-coloniality and the public intellectual These collective discussions direct questions to the feasibility for taking up critical thought and praxis within Caribbean institutions of higher education. As I have shown in this chapter, critical theory and praxis offers instructive points for departure and response. Within the realm
violence and abuse and the need for their translation into teaching. In this article we 1 take up this task of translation and explore how adopting and experimenting with critical pedagogic praxis can not only support teaching as a ‘practice of freedom’ ( hooks, 1994 ) but can also advance the field of GBV and integrate it into broader studies of interpersonal violence and the wider social sciences. Certainly, GBV educators can contribute much to perennial debates on how best to support qualitative shifts in learners’ perceptions of and engagements with the world
