So, I want you to continue to think about what Freire is saying about education as something much broader than what we normally think of which is formal education. If we think about our ability to be both teachers/students in all aspects of our lives, Freire's points are still very applicable. If we are curious, then we also have to maintain a certain kind of openness to new information, and to experiences that challenge what we think we already know. This is a way of being which, I for one believe is a vital ingredient for moral growth as individuals and as societies.
Let's go back to an important concept that Freire poses in the beginning of last week's reading. He writes: "One of the biggest difficulties about this [the fact that we are always vulnerable to the transgression of others, meaning we can be violated by the unethical choices of others] ethical grounding is that we have to do everything in our power to sustain a universal human ethic without at the same time falling into a hypocritical moralism" (25). He goes on to say that this universal human ethic "calls us out of and beyond ourselves" (25).
Think about the idea of how we build understanding and trust of our shared humanity in relationship to Freire's concept of education, especially as he describes in this week's reading. Find places in the text that help you to understand the implications of his views in relationship to how we might build our capacity to find universal ethics related to human rights while not becoming "authoritarian" or dogmatic. Next, are there any ways that your service experience may already be deepening your understanding of this possibility or the complexity thereof? Or how do you anticipate that it might? Or ?
I especially like what Freire says on page 127-128, “I ought not deny a dreamer’s right to dream. I am dealing with people and not with things. And, because I am dealing with people, I cannot refuse my wholehearted and loving attention, even in personal matters, where I see that a student is in need of such attention.” For my service-learning activity, I am volunteering at Marin County Community School as a tutor for social studies and math. Therefore, Freire’s ideas about teaching are even more meaningful to me. Many of the youth that I work with do not have the support and attention that they crave. There is nobody rooting for them to succeed and their lives are writ with poverty. It is my responsibility to be their teacher. At first, I thought this would be simple… Just help them with math problems and help them research their project topics in social studies. However, after reading Freire, I realize that I have an even bigger responsibility to these students and, as overwhelming as this can be, I feel better prepared with the ideas that Freire brings up in his essay. Even though, they come from a different background than me, does not mean that they should be viewed as any different from the students in, say, a private school. Teaching and learning are entwined with one another. When I tutor these youth, I am not only conveying my knowledge about the subject matter, but I am also learning about a new side of society I have never been exposed to before. I open my eyes wider to life. In return for this gift, I treat them with the respect that they do not necessarily get. My duty is to encourage them in what they are interested in and applaud their individual advancements. Freire points out that the future is not pre-determined. Everyone needs to realize they have a say in their life-direction and that it is never too late to accomplish a dream when enough effort is put forth and support is present. This is why I tutor.
ReplyDeleteI would like to comment on the last couple of sentences Lia wrote. As Lia points out through Freire that the future is not pre-determined and everyone has a choice in how they want to live their lives. That choice is a fundamental step in order for someone to accomplish their dreams. Most children have the dream, but some don't have the opportunities and support like others to achieve it. Since some children don't have the support to make their dreams come true, as tutors and teachers hopefully we can inspire these children to pursue their dreams. At service learning,I can already see the support and attention provided by the MYC is impacting a boy's life. He is a hard worker and is one of the few who does his homework and finishes it. He even told me, he wanted to go to college. Hopefully by doing service learning I can inspire other kids to have dreams to chase.
ReplyDeleteWe all need to have the freedom to achieve whatever we like, but sometimes the authority does not let us. Freire mentions that "he is a supporter of authority against freedom with no limits..."(94). We need to have the freedom with no limits so we can achieve our goals.As long as authority does not get in the way of our dreams it is okay. We can never have limitless freedom, because there will be even more chaos in the world than there is now. There needs to be a right balance between freedom and authority which will take a long time to be achieve, but we need to keep striving for that perfect balance.
I agree with Mina's last paragraph. Though many believe that freedom is limitless or are determined to be fully free, there has to be a limit to this freedom. Like wise, there has to be a limit to authority. I fully agree with Freire on the concept that it "is not possible to have authority without freedom or vice versa” (99). Both have to be present to prevent the world from falling into chaos. The largest challenge that we have to face when it comes to freedom is finding the perfect balance between freedom and authority. Unfortunately finding this balance is a trial and error process that many would prefer to skip.
ReplyDeleteI also agree with Freire on his opinion of fait accompli. When Freire states that “those who always see events as faits accomplis, as things that happen because they had to happen, live history as determinism and not as possibility" (102). I believe this because when someone thinks something is a fact it is also seen as unchangeable and so the person fails to attempt anything but the pre-established fact. To believe that something is not fait accompli allows for a much greater possibility of events because one does not feel held back or see a different result as futile.
Going off of Lia's mentioning of the topic of "difference," I would like to share one of the passages that I marked down from the reading: "The coherently democratic and competent teacher who is full of life and hope for a better world, who has proven capacity for struggle and for respect for what is different, knows that the best way to modify the situation of the world is through the consistency with which she/he lives out his or her committed presence in the world, knowing that this presence in the school, though it is a special important moment that should be lived with authenticity, is nevertheless only one of many moments" (110). We as human beings are capable of distinguishing ourselves from one another, to have individual thoughts, ideas, and desires. Although we have this individualistic state of being ingrained within us, our condition of unfinishedness, and wanting to satisfy our curiosity can make us step out of our comfort zone to experience new things. We can learn and teach by "being open to the word of the other, to the gesture of the other, to the differences of the other" (107). The marks of a good listener, and ultimately an ethically grounded teacher and learner derive from his/her ability to acknowledge and allow other opinions to circulate in this world, while at the same time, not losing site of his/her own worldviews.What we might see as a societal or ethically accepted norm here, may be perceived differently to those halfway around the world. But this does not make us wrong; this does not make them wrong. For this reason, there is no such thing as a formal education, for there is no way to be "humble in a merely formal way" (108). Humility ultimately deduces down to the meaning that no one is greater than anyone else.
ReplyDeleteFreire's dismissal of a worldly view of formal education is slowly helping me to realize the significance of my Service-Learning project. Since it is so different from say, tutoring kids, I felt that what I was doing was not as important because I could not comprehend how my work could impact the lives of people like the work that the tutors are doing. It should not be said, however, that having a formal education is not important. Formal education can provide us with the basic tools to further our epistemological quest for knowledge. The fact the Freire believes that it is not the most important thing to focus on, however, gives us the freedom to explore differing pedagogies, and making lasting differences in this world. No matter how insignificant my work may seem originally, I have to keep in mind that this freedom can allow me to learn and impact the world in a way that I would have never thought I could to begin with. When it comes down to it, being different from one another makes all the difference.
One way that Friere suggests that one way to build ethics, as well as to increase our capacity to learn, is through openness. On page 119 he writes, "Openness to approaching and being approached, to questioning and been questioned, to agreeing and disagreeing. It is an openness to life itself and to its vicissitudes...It is in my permanent openness to life that I give myself entirely, my critical thought, my feeling, my curiosity, my desire, all that I am. It is thus that I travel the road, knowing that I am learning to be who I am by relating to what is my opposite."
ReplyDeleteI love this idea of openness. It allows you to take in other ideas, customs, cultures, people, and reserve judgement and learn from them. It's encouraging each person to be responsible for being a sponge and getting the most out of life. The more open people are, the less they will argue and fight. Rather than being authoritarian, Friere suggests that everyone just be open to the process of learning and being in the world with others. Learning about ideas that are opposite of yours helps to shape your own ideas and, perhaps, make them clearer.
In any form of service, there is an immense need for openness. You must be open to give yourself to the task, open to doing something you haven't done before, open to putting yourself in a new situation. You have to be open to filling the needs of others and their ideas and input into how something should be done.
Great discussion! You all make powerful points and engage both text and service with new insights. Han--as I said to Daniel last week, often it is the indirect service that is most significant in terms of addressing root causes/creating systemic changes. What you are doing with MarinLink may not have that face-to-face interaction which is certainly profound but you have the potential to make a large impact through your seemingly small contribution!!
ReplyDeleteI agree with Sarah that openness is an intrinsic part of living a peaceful life. In order to continue a universal human ethic, teachers must pass this peace on to their students. Respect goes hand in hand with openness. Freire said said, "This respect is what I should fight for, without ceasing. For the right to be respected and for the duty I have to confront those who belittle me. For the right that you, the reader, have to be who you are...(101)"
ReplyDeleteI feel that this is the most important part of the book. If a teacher has every other good quality, but lacks respect, they cannot be effective. If everyone respected everyone, regardless of race, religion, gender, or point of view, we would live in a much more peaceful world. This is Freire's idea of a Universal Human Ethic.
I am able to continue this ethic were I volunteer at the MYC.
At the MYC, I not only tutor, but I also hang out with the students. I met this one boy, in particular, that I really connected with. It was obvious to me as soon as I met him that he had a mental disability. After talking to him and helping him with homework I realized that the initially shy and quiet boy was actually vivacious and talkative. Whenever another student came by us, he became quiet and shy again. It seems to me that he has received a lack of respect from his classmates and peers. All he needed was someone to listen to him and give him respect for him to come out of his shell.
Listening is respect. "The importance of silence in the context of communication is fundamental(104)." So many people simply need someone to listen to them, and to understand them. Perhaps if waring nations simply listened, they would discover the respect needed to be at peace. Perhaps finally they could trust.
Trust is also on Friere's list of Universal Human Ethics. This trust can begin in the classroom. On page 88, Freire explained that teachers must know what they do not know. If a student asks a question that the teacher does not know the answer to, it would be unethical for the teacher to give a false answer. Admitting that you dont know creates an important bond of trust.
If Freire had has way, he would give everyone the ability to respect, listen, and trust. These are the most important aspects of his universal ethic, yet they are actually one in the same. It is so important to spread these traits because they posses the ability to make the world a much better place.
I strongly agree with Sarah’s statements about openness. I think that it is remarkable that within all the philosophical claims that Freire states, he concludes Pedagogy of Freedom by discussing the joy that is found in the educative experience in which he participates. I believe that this joy is only present when we are open and receptive, and understanding that we are unfinished beings. “Joy does not come to us only at the moment of finding what we sought. It comes also in the search itself. And teaching and learning are not possible without search, without beauty, and without joy.” [Freire 125, 126] This mindset that Freire describes has proven to be a challenge for me personally to hold true in my pursuits. As a dance artist, I have experienced this profound joy in the continual and daily searching and learning process mostly when I am open to ideas (that is open to other’s ideas, as well as my own ideas). I remember the feeling of waking in the morning to be anxious and barely able to contain myself because I could not wait to be at the dance studio to continue an exploration and learning and the joy that the two brought. Unfortunately, it has proven to me to be fairly easy to lose touch with this joy and to be closed. Once this disconnect between beauty, joy, and the learning experience is seeded, it often grows larger and strangles the ability to learn. This especially happens when a student is discouraged from searching for his or her own solution in order to accept a solution that the teacher describes as truth. The teacher is closed to the dialogue of the student and it ultimately closes off the student. This proliferates the downfall of the student and destroys the student’s autonomy.
ReplyDeleteIn preparing for my service-learning work at the MYC this week, I experienced a lot of hesitation and doubt in how to approach teaching a dance class to these youth. I was surprised that through dealing with these barriers, I discovered much joy in this learning process through being open to the students and myself. After teaching the class today I was reflecting on Freire’s joy in the education experience and I believe that through encouraging the youth to be open to new ideas all of us will experience joy, and even beauty, in this learning experience.
As human beings, we have the ability to choose what we want for ourselves. Whether it is to love or hate, give or take, live or die. Freire speaks about a teacher at its best, or a human at his or her best. Freire tells us about how the best teacher should think and act, and how to portray himself. He instructs us on the balance between authority and freedom, decision-making, and how to listen. I do believe that each of his lessons or insights go beyond the profession of teaching. He touches on being a good person. From the reading, (pg 93) "I cannot be teacher if I do not perceive with ever greater clarity that my practice demands of me a definition about where I stand. A break with what is not right ethically. I must choose between one thing and another thing. I cannot be a teacher and be in favor of everyone and everything." To begin with, you take a stand and choose a side. Hopefully, that side is for the good of all humanity as opposed to the good of one human (yourself.) Once you decide that, you live it. You live it with everything in you and give it everything you got (words mean nothing, actions matter.) You show it by the way you talk to others and listen, you show it by giving, by not judging, by helping. I always find myself saying that Freire is unrealistic, that everyone is not going to think, act, or want good. People, companies and industries won't put "men and women before profit" (pg 117), there are those who will always consider others inferior and there are those who don't care. But Freire wants better than that, he wants the problems of poverty and suffering to disappear. So he asks/encourages/guides the teachers for help-- because teachers have the greatest influence on the youth and the future.
ReplyDeleteFreire speaks to teachers, as a tutor I experience the problems and have the same responsibilities. At MCCS, I tutor those with substance abuse problems, attendance problems or behavioral issues. In all honesty, the environment is not different at all from my highschool. This is what I grew up around, these students remind me of some of my friends. I don't see this as much of a challenge because I can already say that I respect them, I don't "speak to" them, I "speak with." But it will give me practice on a few of Freire's ideas on being a good teacher/human: good decision-making, knowing how to listen, and balancing authority and freedom.
I agree with Han; behind the scenes is just as necessary as direct service. I thought it was convenient that Mr. Paulo Friere spoke of globalization and distance, both of which directly relate to my service learning.
ReplyDeleteGiven the nature of working with Asante Africa, our efforts will ultimately be spent on education systems in Africa. Coincidently enough, funds will go directly to students as well as the administration and faculty, making for a comprehensive approach.
Friere writes: "Globalization theory, which speaks of ethics, hides the fact that its ethics are those of the marketplace and not the universal ethics of the human person... [Globalism's] fundamental ideology seeks to mask what is really up for discussion is the increasing wealth of the few and the rapid increase of poverty and misery for the vast majority of humanity. The capitalist system reaches, in its globalizing neoliberal crusade, the maximum efficacy of its intrinsically evil nature"(114).
Before the onset of what refers to globalism the name of the game was colonialism. During which stronger, typically European countries would exploit people and land alike for the benefit of their colonial powers. If you want to look at the effects of colonialism, you only need to look to Africa. They drew borders with a broken ruler.
Now we have this new version: Globalization. What globalization does is make it so that the world is a smaller place because now the market is more accessible and has more goods. Of course competition is increased because even now cheap labor in China is being outsourced to Vietnam. Win for us, loss for Vietnamese people. Over all, globalization has reinforced the mindset of Multi-National Corporations (MNCs) by emphasizing profit over people. One of the questions I have relates in particular to his last sentence. If globalism is inherently evil, and if you realize that globalism is a natural human process, does it make sense draw the conclusion that humans are naturally evil?
Now on the other side, my service learning could be considered as a counterargument. Non-governmental Organizations (NGOs) provide resources and aid to those in need are only possible through interconnectedness. While globalism laid the foundations for exploitation, those same connections and places are now being used by NGOs for altruistic purposes. In this sense, the same idea seems to be correcting itself. If Asante Africa isn't enough, then look examples such as UNICEF and Doctors Without Borders.
Friere writes further "In fact,I only diminish the distance between myself and those who are exploited by the injustices imposed upon them when, convinced that a just world is a dream worth striving for, I struggle for a radical change in the way things are rather than simply wait for it to arrive because someone said it will arrive someday" (122).
The distance he writes of is a metaphorical one, but in my instance, it applies both literally and metaphorically. The service that I seek to close can only, realistically, be done metaphorically. First of all, by realizing that I may never meet the people I'm healing, and then learning to accept it in spite of it.
The point is that the idea of non-profit NGOs within a market-driven globalized world isn't contradictory, but rather, we should see NGOs as the manifestations of lessons learned from globalization. Further more, we can close the distance between ourselves and people half the world over by attempting to understand them as people.
I strongly agree with Freire's statement on page 88 when he writes, "I cannot be a teacher without exposing who I am. Without revealing, either reluctantly or with simplicity, the way I relate to the world." Despite the efforts of many to simply teach in a way that is a basic transfer of information, the beliefs and personal nuances of every teacher are inadvertently exposed through their teachings. It is this exposure that has the most impact on the learning of the students. In reading this selection, I was constantly thinking of the way I teach ballet classes at home. It is much easier to understand the writings of Freire when it is possible to put yourself into a more personal understanding of being a teacher. However, since I am in no sort of teaching position here, it was more of a stretch for me to see just how Freire's ideas were incorporated into my daily life. The ideas of teachers are being directly passed on to students, but when we, as human beings, do not have the opportunity to or are not able to teach directly, how are our ideas going to be taught indirectly? What are we doing to support our beliefs and make sure they are being, in some way, translated to students? How do we contribute to the teaching process?
ReplyDeleteThese questions prompted my reflection on my own service-learning project at the Marin Ballet school. At Marin Ballet I am involved in office work. I am doing some of the “behind the scenes” work of the studio that is essential to everything at the school running smoothly. While the actual work I am doing may seem trivial, it is extremely important. By supporting and helping the teachers at Marin Ballet, I am creating more time for them to focus on better teaching the students. It is more difficult to see direct results, but it is very gratifying to know that I am playing a crucial role in the bigger picture. Already this project has shown me the importance of everyone involved in a business or organization, not just the people at the top of the ladder.
Freire writes, “I always left my house with a sense of purpose in my step, to meet the students with whom I share the educative adventure. This adventure was always for me something profoundly linked to people. To people who were as yet unfinished, curious, intelligent, and capable of knowing” (128).
It is with this sense of purpose that I am beginning my service learning. I share such a connection with the work I am doing now because I am realizing the impact it indirectly has on children who are about to embark on the same journey I am on myself. While I didn’t realize it at the time, my dancing was made possible by the work of those who I never really gave much credit. I am excited to be able to have a part in making possible the molding of someone else’s future.
(pp. 108) “To accept and respect what is different is one of those virtues without which listening cannot take place. If I am prejudiced against a child who is poor, or black or Indian, or rich, or against a woman who is a peasant or from the working class, it is obvious that I cannot listen to them and I cannot speaking with them, only to or at them, from the top down.”
ReplyDeleteIn regards to service learning, we cannot approach students with the purpose that we need to resolve their needs in regards to poverty or social issues such as child abuse, alcohol addiction, or drug abuse. In all honesty, we cannot ignore the fact that some of us are able to enjoy certain luxuries and benefits that are not available to students in the Marin County Community School system. Some of us were probably set up for success; we were offered scholarships at times when we performed well academically. Some of us had a positive role model in our lives while some had more than one. These role models came in the form of teachers, parents, older siblings, or community leaders. Students from the MCCS, however, perhaps did not have a role model or even an outlet to channel their anger, stresses, or sorrows. These students perhaps did not have extracurricular activities to keep themselves busy afterschool. Perhaps, in the end, these students just had bad luck. We don’t know. We don’t know their stories or their experiences until we take the time to listen without judgment and expectation.
We cannot view these kids as individuals we need to help. We need to do view them as students—as equals in this learning process. They become teachers as we become students and vice versa.
(pp. 106) “So the more efficaciously I manage to provoke the student into an exploration and refinement of his or her curiosity, the better I am as a teacher. Obviously, the student will work with my help to produce her or his own comprehension of the object in question or of the content of my communication.”
We must invite these students to want to learn. We must encourage them to pursue their educations for the sake of their own futures. We must encourage them to do things not to impress us, but to satisfy their own curiosities.
(pp. 106) “To teach and to learn have to do with the methodically critical work of the teacher instigating the comprehension of something and with the equally critical apprehension on the part of the students.”
I approach service learning as I approach anything, with an openness and hunger for knowledge. I’m excited because all I see when I look at these students’ faces is the faces of my old classmates. I see my old friends in them. I see pain; I see trouble; and I see struggle. As I watched the students talk back to the teachers or disrupt the class lesson, I saw my equals. Like Brittany, I felt like I was back in high school and because of my experiences, I know that there’s more to these students than these labels of “low-income” and “high risk.” I believe in their potential. I believe that they will surprise all the tutors in some way by overcoming society’s expectations. I believe that they have something new and different to teach me. I’m excited for some new insight into life. I am very, very excited.
I sympathize with Brittany, in finding wisdom in Freire’s words, but also experiencing doubt as to their practicality. It’s fine to take a stand and to not “add [your] voice to the “peacemakers” who call upon the wretched of the earth to be resigned to their fate” (93). It is an entirely separate thing to actually throw off the heavy and comforting embrace of the “vague phrases” (93). I feel that Freire doesn’t accomplish this unfortunately, despite his insistence that he does not fall into their trap. When he adds his voice to the “just anger of those who are deceived and betrayed” I’m not struck by any sign of an ethical nature(93). Rather, I see an equally misty attempt to romanticize the plights of many into something a little more palatable.
ReplyDeleteJessica however brings up a portion of the book that I feel provides an explanation for his aforementioned vagueness. Freire talks about limits in his works, not as a barrier to freedom, but rather as a means of keeping a balance(99). While he lists the opposing sides as “authority” and “freedom”, I find that his talk of limits reminds me more of the grey area that exists between being silent, and being rashly opinionated(99). According to Freire, when a person takes a stand, they should be ready to fully dedicate themselves to it, thus nullifying the ability to hide behind pretty and passionate phrases. Here is where limits should be instilled. There is a stark difference between articulating yourself inoffensively and living a cowardly existence with no stance or opinion at all. Those with the ability to present an educated viewpoint without alienating their audience should be applauded, not unfairly labeled as vague.
In closing though, I must admit that reading and arguing with Freire’s works seem to fulfill his goal in defining and ensuring the survival of the integrity of teaching. He advocates the need to critically analyze everything that one is taught, as learning is not “a direct transfer of knowledge”, but rather a process to be muddled over (106). Though I disagree with many of his methods, I’m grateful that he’s given me something to truly think about.
I would like to elaborate on Joana's mentioning of the topic of "Respect" by sharing a quote I found captivating. The quotes says, "What ought to guide me is not the question of neutrality in education but respect, at all costs, for all those involved in education" (101). Respect is essential in order for us as individuals to build a strong relationships with each other. Through respect it is easier to get along with one another and develop with them a deeper connection, at a more personnal level.
ReplyDeleteWhen there is respect among individuals that leads to trust and confidence. Therefore the impact that a respectful person portrays is significant. With this characteristic we can achieve many things in life. For example, we can grasp the attention of those whom without respect would not listen otherwise. When individuals have "Respect for teachers on the part of school administrations, whether public or private...repect among teachers and students...and respect between both" (101), it makes it easier for the student to learn and the teacher to teach. For example, if the teacher shows respect toward the student, the student will have the confidence to ask the teacher any question. As a result the student will also trust the teacher to give him or her a well thought out answer.
I experienced this same situation at my service learning at the Marin Youth Center. My first day there, I introduced my self to all the students. The majority of them were welcoming except one particular individual. I wanted to know why he was so quite so I approached him. I asked him politely if he needed any help but he said no. He told me that he didnt talk too much to people he did not know because he did not trust them. Therefore I talked to him about myself and a few minutes later he began to talk me about himself. Through my well mannered character I developed a trust bond between this student and as a result he opened up to me. He then asked me himself if I could help him with his homework. At that point I felt satisfied with myself for gaining the confidence of an individual. It was a rewarding experience that I will never forget.
In the fourth chapter, Freire continues his ideas from the last couple chapters that the true essence of teaching comes from engaging the students and learning. He expands these ideas and further states that truly successful teacher disregards authority when these authorities compromise freedom in any sense. When I think about this concept, I think about some of my favorite teacher I have had throughout my life and these teachers have always been the few that do not follow a set plan and disregard the conventional way of teaching. When I was in the eighth grade, I had a teacher that made me change the way I thought about things and at the same time grow intellectually. His name was Mr. Marshall and he taught honors algebra. He was a yail graduate whose potential was endless but he chose to teach in one of the worst school districts in southern California. His excuse for this was that he wanted to get back to the type of community he came from and he wants people from this type of society to excel. When I stepped onto the county community premises, I thought of Mr. Marshall and I hope that through my time there I can inspire students just as he had inspired me. Throughout his career at that school he had gained a reputation to be one of the most difficult and meanest teachers on campus. I was kind of nervous the first day of his class but I realized quickly that most of the rumors were true. He was a very grumpy and mean teacher. He was very blunt on the first day when he said, “Most of you will fail this class. I only expect ten of you to pass and only two to get an A”. He was the only middle school teacher to grade students on the curve system. He would always assign us some of the most difficult homework and if we did poorly he would make examples of us in from of the class. He would yell at us intensely and this usually occurred when he was in a good mood. He would demean us on a regular bases but it wasn’t until half way into the year that I realized that he didn’t do this as a form of entertainment but to get us inspired to fight for our grade. I credit his teaching style to me getting into college and to me excelling in the science field. Every math course after his class has been relatively easy for me. I got a B+ in that class but the benefits I had gained that year go beyond an education. I think it was then when I developed my ambitious attitude. Because of his class, I never give up when I what to achieve something and it is because of this way of thinking that I excel in every part of my life. I think it is this quote that best sums up my teacher, “I am a teacher who favors the permanent struggle against every form of bigotry and against the economic domination of individuals and social class (Freire 94)”.
ReplyDelete