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After long periods of military dictatorships, civil wars, and economic instability, Latin America has changed face, and become the foremost region for counter-hegemonic processes. This book seeks to address contemporary paradigms of education and learning in Latin America. Although the production of knowledge in the region has long been subject to imperial designs and disseminated through educational systems, recent interventions – from liberation theology, popular education, and critical literacy to postcolonial critique and decolonial options – have sought to shift the geography of reason. Over the last decades, several Latin American communities have countered this movement by forming some of the most dynamic and organised forms of resistance: from the landless movements in Brazil to the Zapatistas in the Chiapas region of Mexico, from the indigenous social movements in Bolivia to Venezuela’s Chavistas, to mention but a few. The central question to be addressed is how, in times of historical ruptures, political reconstructions, and epistemic formations, the production of paradigms rooted in ‘other’ logics, cosmologies, and realities may renegotiate and redefine concepts of education, learning, and knowledge. Consequently, this book transcends disciplinary, epistemological, and methodological boundaries in education and learning by engagement with ‘other’ paradigms. This book was originally published as a special issue of the International Journal of Lifelong Education.
Although in Latin America there are no educational programs specialized in comparative education, as there are in some European, Oriental and North American universities, there are scholars who cultivate this field. With the production of this book, the authors -most of them affiliated to member organizations of the World Council of Comparative Education Societies- are walking towards a Latin American network of researchers with an interest in establishing a dialogue with non-Spanish speaking colleagues from the rest of the world. This is the reason of our effort in writing most of the chapters in English. Comparative education, as all disciplinary fields, has evolved with different ways of thinking, approaching and constructing its objects of research and analysis, which are nurtured by different epistemological traditions living together in our times, enriching and bringing complexities. From Argentina, Chile, Uruguay, Brazil, Peru, Venezuela, Costa Rica and Mexico, the authors of the book pose questions, historical descriptions, reflections, discussions and cases to set forth their views.
Latin American Thought examines the relationship between philosophy and rationality in Latin American thought, the nature of justice, human rights, and cultural identity, and other questions that have concerned Latin American thinkers from the colonial period to the present day. From the Mayans, Aztecs, and Incas to the present day, reveals the assembly of interesting philosophical arguments offered by Latin Americans. Nuccetelli traces Latin American thought through questions concerning rationality, gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and relativism vs. universalism - all matters of continuing concern in Spanish and Portuguese-speaking parts of the world . Amongst issues of heated controversy from the early twentieth century to the present, also explores how Latin Americans and their descendants abroad think of their own cultural identity, of US mass-culture and philosophy, and of the vexing problem of which name, if any, to use when referring to this exceedingly diverse ethnic group. Many of the philosophical questions raised by Latin American thinkers are problems that have concerned philosophers at different times and in different places throughout the Western tradition. But in fact the issues are not altogether the same - for they have been adapted to capture problems presented by new circumstances, and Latin Americans have sought resolutions in ways that are indeed novel. This book explains how well-established philosophical traditions gave rise in the "New World" to a distinctive manner of thinking. There was no clean sweep of the past and an attempt to start over: rather, Latin American thinkers mostly welcomed European ideas at whatever pace such traditions happened to arrive. It is then no surprise that, for instance, Scholasticism became the accepted view under Spanish rule, and began to lose its grip only when the rulers did. But what does seem surprising is the radical way in which those traditions were transformed to account for problems that, though familiar, were now seen intake light of new circumstances. A distinctive Latin American way of thinking about such problems emerged from the project of "recycling" European philosophical traditions, some of which were already obsolete in Europe at the time their transplant took place. Thus theories commonly taken to be incompatible within Western traditions in philosophy were absorbed by Latin American thought-- and, in their newly acquired forms, such theories are even now at the basis of proposed solutions to many practical and philosophical problems. The book explores that recycling process. Above all, it aims to determine whether the various cultures that met in the "New World" could now be said to have come to share a common identity. This is in fact an issue which has preoccupied Latin Americans since at least the beginning of the 19th century, when their countries won their independence. But, in connection with this, it is also important to ask how Latin Americans have thought about the relationship between philosophy and rationality, and about other issues belonging to the major areas of philosophy such as epistemology, moral philosophy, and political philosophy, as well their application to vital social issues, including education and the emancipation of women. These are all taken up by the author, who pays special attention to questions of gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and the role of education-- all matters of continuing concern in Latin American thought, from its earliest stirrings to the present day.
This book explores diverse contemporary paradigms of educational praxis and learning in Latin America, both formal and non-formal. Each contributor offers a unique perspective on the factors which lead to the production of paradigms rooted in ‘other’ logics, cosmologies, and realities, and how these factors may renegotiate and redefine concepts of education, learning, and knowledge. The various chapters provide a road map for scholars, activists, artists, students, organizations, and social movements to help begin to construct learning spaces that seek to engage with a new more horizontal form of participatory democracy.
Enrique Dussel is considered one of the founding philosophers of liberation in the Latin American tradition, an influential arm of what is now called decoloniality. While he is astoundingly prolific, relatively few of his works can be found in English translation - and none of these focus specifically on education. Founding members of the Latin American Philosophy of Education Society David I. Backer and Cecilia Diego bring to us Dussel's THE PEDAGOGICS OF LIBERATION: A Latin American Philosophy of Education, the first English translation of Dussel's thinking on education, and also the first translation of any part of his landmark multi-volume work Towards an Ethics of Latin American Liberation. Dussel's ouevre is an impressive intellectual mosaic that uses Europeans to disrupt European thinking. This mosaic has at its center French philosopher Emmanuel Levinas, but also includes Ancient Greek philosophy, Thomist theology, modern Enlightenment philosophy, analytic philosophy of language, Marxism, psychoanalysis (Freud, Klein, evolutionary psychology, neuroscience), phenomenology (Sartre, Heidegger, Husserl, Hegel), critical theory (Frankfurt School, Habermas), and linguistics. Dussel joins these traditions to Latin American history, literature, and philosophy, specifically the work of Octavio Paz, Ivan Illich, and the philosophers of liberation whom Dussel studied with in Argentina before his exile to Mexico in the late 1970s. Drawing heavily from the ethical philosophy of Emmanuel Levinas, Dussel examines the dominating and liberating features of intimate, concrete, and observable interactions between different kinds of people who might sit down and have face-to-face encounters, specifically where there may be an inequality of knowledge and a responsibility to guide, teach, learn, care, or study: teacher-student, politician-citizen, doctor-patient, philosopher-nonphilosopher, and so on. Those occupying the superior position of these face-to-face encounters (teachers, politicians, doctors, philosophers) have a clear choice for Dussel when it comes to their pedagogics. They are either open to hearing the voice of the Other, disrupting their sense of what is and should be by a newness beyond what they know; or, following the dominant pedagogics, they can try to communicate and instruct their sense of what is and should be to the (supposed) tabula rasas in their charge. Dussel calls that sense of what is and should be "lo Mismo." This groundbreaking translation makes possible a face-to-face encounter between an Anglo Philosophy of Education and Latin American Pedagogics. "Pedagogics" should be considered as a type of philosophical inquiry alongside ethics, economics, and politics. Dussel's pedagogics is a decolonizing pedagogics, one rooted in the philosophy of liberation he has spent his epic career articulating. With an Introduction by renowned philosopher Linda Martin Alcoff, this book adds an essential voice to our conversations about teaching, learning, and studying, as well as critical theory in general. ENRIQUE DUSSEL was born in 1934 in the town of La Paz, in the region of Mendoza, Argentina. He first came to Mexico in 1975 as a political exile and is currently a Mexican citizen, Professor in the Department of Philosophy at the Iztapalapa campus of the Universidad Aut�noma Metropolitana (Autonomous Metropolitan University, UAM), and also teaches courses at the Universidad Nacional Aut�noma de M�xico (National Autonomous University of Mexico, UNAM). He has an undergraduate degree in Philosophy (from the Universidad Nacional de Cuyo/National University of Cuyo in Mendoza, Argentina), a Doctorate from the Complutense University of Madrid, a Doctorate in History from the Sorbonne in Paris, and an undergraduate degree in Theology obtained through studies in Paris and M�nster.
Both financial and political factors impede the positive role of education in social and economic development in Latin America. This book argues that the inefficient operation of its education system constitutes one reason why Latin America is increasingly marginal on the world scene.
This history of popular education looks at one of the most successful social movements to use popular education, the Movement of Landless Rural Workers (MST) in Brazil. It highlights the importance of popular education to the "new" social movements based around identity, such as women's and indigenous organizations
"Some phases of educational progress in Latin America" by Walter A. Montgomery. Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.