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En el estudio se analiza cómo la educación en ciencias sociales puede influir en la sociedad mediante un enfoque teórico basado en la relacionalidad y la conciencia de la realidad. El estudio utiliza un enfoque metodológico teórico-reflexivo, apoyándose principalmente en las ideas de Xavier Zubiri sobre la aprehensión de la realidad y en los conceptos de Ignacio Ellacuría y Paulo Freire sobre la praxis social y la educación liberadora. La investigación se enfoca en cómo la conciencia de la relacionalidad, entendida a través de la filosofía de Zubiri, y la praxis ética, inspirada por Ellacuría y Freire, pueden ser fundamentales para el desarrollo de una pedagogía crítica y transformadora. La conclusión principal es que la educación en ciencias sociales debe orientarse hacia el desarrollo de una conciencia crítica que permita a las personas comprender y modificar la relacionalidad en la que están, promoviendo así una transformación social significativa y basada en la búsqueda de justicia.

The relationship between Ignacio Ellacuría's "historicization of concepts" and Paulo Freire's "dialogicity" is analyzed, reflecting on their application in the teaching of history and social sciences. A qualitative methodology centered on the critical analysis of the texts of both authors is used, applying their theories to pedagogy. The historicization of concepts allows for a dynamic reinterpretation of the foundations of justice, freedom, and human rights, highlighting the relevance of understanding and teaching these fields from a critical perspective that stimulates awareness and social action. Dialogicity emerges as an essential tool for liberating education, emphasizing the value of dialogue, collaboration, and critical reflection. The analysis concludes that the integration of these theoretical approaches provides a solid foundation for a pedagogy that not only transmits knowledge but also empowers students to be agents of social change, emphasizing the importance of addressing the teaching of history and social sciences from a perspective that prioritizes transformation and social justice. [ABSTRACT FROM AUTHOR]

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Mediante el análisis de las categorías: educación bancaria, educación liberadora y método pedagógico, planteadas por Paulo Freire, se reconoce que la primera deshumaniza a los sujetos que requieren ser emancipados, la segunda constituye el espacio para el desarrollo de una conciencia crítica, y mediante la tercera es posible la concientización en aras de una verdadera transformación social.

Paulo Freire's liberating thought has had multiple readings over the years. However, his ethical postulates, which form an essential part of his critical pedagogy, have been little examined, so, focused on current scenarios, mediated, homogenized, blasé towards otherness, it is essential to analyze his approaches, which urge the solidarity, respect for otherness, connection with the world, openness towards inclusive dialogues, which more than the professionalization of individuals, seeks axiological training, care for self, for others, leading to appropriate forms of to be in the world, to be participants in a process of social transformation, based on the historical transcendence of individuals. [ABSTRACT FROM AUTHOR]

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Este ensayo busca poner a dialogar elementos teóricos psicológicos, socioculturales, afectivos, partiendo desde lo aprendido de los retos educativos como revelado por la investigación del Programa Alfabetización Crítica de la Universidad Nacional, Costa Rica, analizados también ante lo acontecido en el periodo pandémico con la didáctica a distancia en América Latina. La manifestación de asimétricas relaciones de poder y la ausencia de las culturas juveniles en los centros educativos impresionan e imponen una propuesta para una educación liberadora.

This paper analyzed the concepts of otherness and freedom from Paulo Freire's perspective, to ground an ethical education of human valorization, opposing the selfish, individualistic, and hateful speeches and practices in the fascist-authoritarian Brazilian context. It aims at analyzing Freire's works in search of the concepts of otherness and freedom to find the basis for a humanizing education which promotes autonomous cooperation. It is bibliographic research, based on Paulo Freire's works to understand Freirian ethical concepts of otherness and liberation. This conceptual framework allowed us to reflect critically on the hate discourses and practices of our pandemic and social context, under the sieve of humanizing ethics, which makes these concepts inseparable and dependent on each other. We conclude that these Freirean concepts offer an important basis for thinking about the Brazilian social context, rescuing the praxis of a liberating teaching that consists in valuing otherness and humanization. [ABSTRACT FROM AUTHOR]

This research carried out an archive analysis, having as object the degree program structure (DPS) of a natural sciences teacher training course. Based on Freire's Liberating Education, as well as other critical theoretical frameworks, and the French-Brazilian Discourse Analysis theoreticalmethodological framework, it aimed to look at the context production of the discourse materialized in the DPS. Through the analysis, it was considered that emerged from their interdiscourse elements such as: articulation between theory and practice in teacher education; articulation between teaching, research, and university extension; approximation between University and School; pedagogy of competences. On the other hand, some silences were noticed: absence of theoretical affiliations; jargon and commonplaces; absence of equity discourse. Thus, it was concluded that the critical-transformative perspectives cannot and should not appear in a veiled or implicit way in a document of this type. On the other hand, in this movement, we can consider the silence and inconclusion present in the discourse materialized in the DPS precisely as points of drift, transformation and overcoming of the hegemonic logic. [ABSTRACT FROM AUTHOR]

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The aim of this article is to understand how mathematics education acts as an instrument of empowerment or disempowerment of students and teachers, how it connects with empowerment and how empowerment is discussed in the educational sphere. To this end, we carried out an exploratory study based on the mapping of scientific productions developed in different countries in America, Europe, Africa, Asia, and Oceania. A total of 64 works were analyzed, including articles, master's dissertations, and doctoral theses from the National Bank of Theses of the Coordination for the Improvement of Higher Education Personnel (CAPES), from the Scientific Library Electronic Online (SciELO) and from Google Scholar, in the period of 1996 to 2020. These works were categorized according to the target audience or research focus. Based on this organization, we identified the levels of education in which empowerment is more often discussed, which allowed us to foster reflections on the need to conduct research on this topic at less discussed levels. For interpretive analysis, presentation of results and survey of discussions on the topic in the educational field, ten works were selected. The results showed that mathematics education can act as an instrument of empowerment by recognizing that the mathematical doing must address social and political issues through a liberating education and that it can act as an instrument of disempowerment by nullifying or minimizing the creative power of students and teachers, encouraging their naivety at the expense of their criticality and satisfying the interests of dominant groups. [ABSTRACT FROM AUTHOR]

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After more than 50 years of the publication of Pedagogy of the Oppressed, the book is current again due to the conservative wave that is taking place in many parts of the world, including Brazil. Paulo Freire is recognized as an important denunciator of the social role of education, the maintenance of an unfair society and as the precursor of an education directed to the transformation of this social structure. The university extension is an educative action that, in the same way, can cause sustaining or transforming effects towards society. The author's book Extension or Communication?, even though it was written to reflect on the rural extension practice, became a reference to think about the academical extension practice. The present article, of theoretical character, problematizes the pitfalls of a "dominating extension" - even if the intentions are not these - and brings elements so that we can be vigilant in search of a "liberating extension", popular extension, as a place of resistance in conservative times. The cultural intrusion, the decrease of others as "needy" and the non-recognition of others as possessors of knowledge set the tone for university extensions, often alienated by their executors. It is necessary to be vigilant against these pitfalls and do not lose track of a "communicative" extension, which recognizes others as subjects and possessors of a valid knowlegde. This extension implies another way of teaching, researching and managing the university, all permeated by the conscientious dialogue, which is still a great educational instrument of resistance against oppression. [ABSTRACT FROM AUTHOR]

This paper aim of the essay is to analyze Paulo Freire's proposal for a liberating education in relation to the decolonial positions of today. To achieve this end, the research considers the following aspects: 1) Conceptualizes Freire's proposal referring to liberating education, in which he postulates a social praxis, with a view to building a pedagogy of the oppressed, as a mechanism to disarticulate the advances of the modernity, leading more and more to liberation. 2) It questions the banking conception of knowledge, as it assumes a depersonalized system of accumulation of knowledge, without understanding the complexity of existence. 3) It considers the role of the individual in the processes of social transformation, expressing a critique of the prevailing educational models, taking as an example the theory of the five skins of Friedensreich Hundertwasser. The method used is the hermeneutic-documentary. It concludes in the need to maintain a critical attitude and a permanent social action, which allows consolidating liberation through a decolonization project. [ABSTRACT FROM AUTHOR]

The pedagogy developed by Don Bosco and Freire originates in two different moments in history, but there are certain similarities in the political, social and economic reality experienced by these two great thinkers, in fact their context is similar by be characterized by an environment of exclusion, inequality, exploitation, illiteracy and poverty, where the State is the main promoter of repression and guarantor of the status quo of those who hold power and control the country's economy. Therefore, the present work assumes the objective of analyzing the pedagogical approaches of Don Bosco and Freire, which from a hermeneutical methodology is interpreted and exegested all the documentation collected to approach the most significant contributions of these positions and find the various parallels in his pedagogical works that are presumably antagonistic. It is concluded that both pedagogical reflections, which belong to two different moments in the history of ideas, agreed on the fact that it was necessary to develop an education that would allow them to change the reality of the always excluded, they opted for the preference option of the poor, as Jesus did at the time, not only questioning the repressive system of his time both at the political and educational level, but also devised and gave his life to the integral formation of the human being from a new pedagogy. [ABSTRACT FROM AUTHOR]

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El desarrollo de este texto se presenta en dos momentos. En el primero, se analiza el método de alfabetización del profesor Paulo Freire. Sin embargo, no se aborda como un conjunto simple de técnicas de lectura y escritura; pretende resaltar la "propuesta antropológica, ética y política para rescatar la vocación ontológica de hombres y mujeres, que, entre otros, se incorpora al derecho a leer la palabra mundo". En el segundo, el foco está en la relación entre el pensamiento pedagógico de Freire y la teoría del nacionalismo-desarrollismo brasileño, creada en el ISEB en el período comprendido entre 1959 y 1964. El argumento central es que la posición de Paulo Freire se opone a la de las élites, una sociedad cerrada identificada con los matices del populismo conservador que masifica, fanatiza y evita que los hombres simples sean participantes y agentes del proceso de transformación que consideran fundamental. La educación que propuso fue esencialmente transformadora y liberadora. Se resalta su importancia y las razones de ocupar un lugar destacado en la historia de la educación brasileña y mundial.

Objetivo. Buscar los puntos de encuentro entre las propuestas teóricas y prácticas de Antonio Gramsci y Paulo Freire e interpretarlos a la luz del actual contexto sociopolítico latinoamericano. Metodología. Se consideró una revisión y análisis interpretativo de las obras de Gramsci y de Freire y esta se articuló con los pensamientos de otros autores adscritos a la corriente del pensamiento crítico latinoamericano. Resultados. Los resultados del análisis interpretativo muestran que los planteamientos de Antonio Gramsci, fundamentalmente lo desarrollado en los cuadernos, tienen puntos de encuentros en la propuesta político-educativa de Paulo Freire. Conclusión. Se concluye que la perspectiva heterodoxa del marxismo gramsciano se manifiesta en el pensamiento y la propuesta político-pedagógica de Paulo Freire, con una concepción hegeliana humanista, expresada en la propuesta pedagógica, lo cual se sintetiza en la praxis para la transformación y la liberación.

This article brings to light the impacts caused in the extension project Dialogues in Paulo Freire and Popular Education - LEFREIRE - and the problematization of the remote encounter in the action-reflection-action movement. When liberating education is the guiding tendency of educational actions, we think in the collective act that takes place in the encounter of people who dialogue, criticize and reflect on the living conditions of excluded groups, from the most embracing and planetary contexts to the remarkable local realities. The covid-19 pandemic, as a current event, has caused the rupture of face-to-face and interactive dynamics. At first glance, social withdrawal, by making it difficult to continue the activities involved in proximity to the other person, has raised questions that call into question the validity of educational approaches in the remote space. The emerging need for revisiting pedagogical trends is considered as a means of finding ways for research and verifying whether it is possible to deliver liberating education by distance without falling into the network of an impersonal and contentious practice. [ABSTRACT FROM AUTHOR]

This article intends to contribute to the debate about the actuality and defense of the work Pedagogy of the Oppressed, which in 2018 completed 50 years. On the occasion, several educational institutions proposed to celebrate Freire's legacy and reinvent it, incorporating analyses on current demands, from events, books and dossiers on the theme. This article reflects on Paulo Freire's educational thought, pointing out the various themes addressed in the sources consulted, focusing on the challenges of Brazilian education in the face of the 2016 coup and the advance of the “Escola Sem Partido” movement. [ABSTRACT FROM AUTHOR]

This article intends to approach the practice of Physical Education at school from the perspective of Liberating Education. As a reflection-problematization, it aims to analyze two experiences lived in the context of the practice of Physical Education in order to explain the approximations and distances between the first and the second. The experiences reported expressively show that teaching requires skills that go beyond the dimension of pure action. It is highlighted through the interventions that the educational practice in Physical Education can to think-do teaching beyond the transfer of knowledge. For this, it was understood the importance of the teacher-student relationship in the educational process and the meaning of learning aimed not only at an intellectual and physical formation, but also a citizen formation of the subjects, towards their liberation. [ABSTRACT FROM AUTHOR]

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Paulo Freire and the recent history of education in Mexico can not be understood separately. Since 1968, he visited this country with some frequency. His ideas circulated in institutional educational sectors, reduced to simple alphabetizing techniques, and in subversive contexts, where they functioned as a potent vector of social transformation. On the other hand, Mexico facilitated the projection of Freirean thinking on the Spanish-speaking horizon, and enriched it with rural educational experiences that were rooted in the revolutionary project and in indigenous knowledge. In addition, the successive dialogues that he maintained in Cuernavaca with Ivan Illich influenced notably in their respective educative proposals.

La Educación Católica vive en un mundo que desafía y mete en riesgo su misión, el derecho a ella misma que tienen las familias cristianas, buscar caminos de diálogo con las culturas, con los diferentes organismos y la sociedad, parecen ser los objetivos ur­gentes, para hacerles comprender la importancia y el derecho a una educación en los valores cristianos para la formación de la persona, haciéndola más humana y solidaria en la construcción de una sociedad más armónica, sociable y humanizadora. En Amé­ri­ca Latina, la Iglesia, expresada en la Conferencia Episcopal Latinoamerica (CELAM), en su último encuentro en el Documento Aparecida, propone un proceso educativo-for­mativo en la fe desde el encuentro con Jesucristo para transformar a la persona en ver­daderos discípulos y misioneros de Jesús. Una educación transformante, renovadora y participativa son parte de los desafíos y retos que nos espera en el hoy y mañana de esta gran misión que lleva a cabo la Iglesia.

La Conferencia General del Episcopado Latinoamericano de Medellín (1968), implicó el surgimiento de una nueva práctica pastoral desde un renovado modo de autocompresión eclesial latinoamericana que se constituye en un hito “fundacional”. Sus principales frutos fueron consecuencia de asumir la tarea conciliar de un impulso renovador que consagrará la aproximación a la realidad (ver), leída desde la Palabra de Dios (Juzgar) y que conducirá a un modo particular de hacer pastoral (actuar). Lo anterior, no solo se restringe a una novedad a la praxis pastoral, sino a una manera nueva de hacer teología, desde el lugar de los pobres, con expresiones novedosas en la eclesiología y la evangelización que alcanzan su rostro más visible en las Comunidades eclesiales de Bases. De igual forma, aflora una mirada testimonial de comprender la educación en su dimensión liberadora de un pueblo que sufre la pobreza, y demanda una auténtica promoción humana. Así, la iglesia se hace solidaria con las causas justas de los pobres, hasta el testimonio martirial.

This paper discusses the importance of decolonizing education as one of the strategies to help create a new, more human, more caring and more critical vision of the world. It directs the reader’s attention to a territory of which much has been written –education– but still has many pending discussions regarding the possibility of thinking about another type of education: a type of education that allows us to see ourselves as historical subjects that give meaning to our existence by breaking the ideological attachment to the epistemic, cultural, axiological and ontological frameworks that were used and are still being used to base the current matrix of neocolonial domination.

This essay discusses the need to recreate a bilingual method for Guarani-Spanish literacy for Paraguay reality in the context of regional integration of Mercosur. It proposes a review of Paulo Freire's methodology and its recreation for the bilingual context of Paraguayan case. This method seeks to solve the problem of functional illiteracy of young students and the absolute illiteracy of adults of rural areas of the country. The study is a first theoretical and methodological approach based on systematizations of different participatory research actions conducted by the author at the Sociedad de Estudios Rurales y Cultura Popular - SER, during agro ecological development services to peasant family farming in different areas of institutional intervention, through workshops with peasant leaders. [ABSTRACT FROM AUTHOR]

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The article starts with a critical evaluation of the ethical and techno-pedagogical positions with which a predominant trend in Latin America supports its pedagogic proposals for intercultural education. The author, in contrast, presents some political and pedagogical principles that support an alternative educational practice that intends to reassess indigenous society through action itself and not through “preaching” (mere words). This educational practice is based on developing pedagogical activities from the social activities of the community and from asyntactic conception of culture by making explicit the indigenous contents implicit in those activities and their intercultural articulation to the conventional contents taught in school.

La visión de desarrollo del Estado venezolano está fundamentada en la perspectiva endógena orientada hacia el desarrollo humano. En función de esto, el presente ensayo persigue como objetivo analizar de manera crítica y reflexiva diferentes aspectos sobre la educación liberadora, el desarrollo endógeno y la educación liberadora en los liceos bolivarianos venezolanos del siglo XXI, asimismo, se presenta el basamento filosófico que lo acompaña, girando en torno a los presupuestos de la educación liberadora de Paulo Freire (1969); Don Bosco, con la escuela para la vida y, finalmente Juan Pablo II con el valor del trabajo. El estudio está enmarcado en el paradigma cualitativo con método fenomenológico, aplicando como técnica de recolección de datos la entrevista en profundidad a través de una guía de conversación semi-estructurada, conllevando al análisis e interpretación de datos utilizando la triangulación como medio para la confiabilidad de la guía de conversación aplicada.

El presente artículo, de carácter exploratorio, pretende indagar en la recepción que el CELAM, mediante su II Conferencia celebrada en Medellín (1968), realizó de la Declaración Gravissimum Educationis sobre la Educación Cristiana (1965) del Concilio Vaticano II. A nuestro juicio, dicha recepción; en primer lugar, representa un estudio que aún no se ha profundizado, esto explica el carácter de primeras aproximaciones y de exploratorio de nuestro artículo. Es más, creemos que la relación teología – pedagogía es un campo de estudio del que somos deudores tanto educadores como teólogos. En segundo lugar, consideramos que la recepción del documento conciliar significa una ruptura tanto epistemológica como teológica, ya que el lenguaje utilizado en Medellín para hablar de la educación difiere notablemente de lo presentado por el Concilio. Con respecto al mismo tema, consideramos el uso del fundamento bíblico y magisterial del documento “Educación” de Medellín como signo de dicha ruptura y de, a nuestro juicio, una recepción deficitaria. Finalmente se consignarán algunas conclusiones abiertas para dar a entender que este estudio no es algo terminado, sino que exige continuar con la elaboración teórica vivida tanto educativa como eclesialmente.

El presente trabajo refiere un análisis teórico reflexivo de naturaleza documental que describe cómo debe ser la formación del docente para lograr en el estudiante un pensamiento crítico, reflexivo, liberador y creativo en el aula de clase y que le permita crecer y desarrollarse como ser humano en un mundo democrático, libre y justo. Bajo el enfoque de Paulo Freire se destaca, la pedagogía creativa y liberadora, la cual da importancia y significado a la necesidad de estimular la creatividad en los estudiantes para la búsqueda de la verdad o el conocimiento, a través de procesos de descubrimiento y de investigación. De este modo, el estudiante como ciudadano se constituirá en un participante activo y en una persona critica que intenta buscar las soluciones creativas y pertinentes a los problemas que se plantean en su entorno. Se concluye que esta concepción de la pedagogía creativa y de libertad se ha relacionado con los supuestos teóricos presentes en los trabajos realizados principalmente por Paulo Freire y otros autores de teorías criticas, que exaltan los aspectos concernientes al pensamiento creativo o acto de inventar o innovar.

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En el presente ensayo es producto de un curso sobre Vigotski con la profesora Wanda Rodríguez Arocho en el marco del Congreso sobre Vigotski y Freire de 2007, donde se buscó trabajar dos conceptos vigotskianos, zona de desarrollo próximo y situación social de desarrollo, sirviéndome de mi experiencia personal, de un lado para denunciar y de otro para proponer. Uno de estos ámbitos de experiencia nace del Módulo de Psicología Educativa II, de la Escuela de Psicología de la Universidad de Costa Rica, donde nos enfrentamos al desconcierto de los estudiantes y las estudiantes del curso, quienes tienen que realizar prácticas en Escuelas de Atención Prioritaria, del Gran Área Metropolitana, y cuyo uso de instrumentos de medición tradicionales implican el riesgo de etiquetar y lastimar a los niños y las niñas que participan en la actividad. En ese sentido, proponemos que la incorporación de los conceptos vigotskianos citados llevan a una práctica de aula más favorecedora, justa y equitativa del desarrollo cognitivo en estudiantes costarricenses. Por el momento, hemos obtenido el alcance de poner en el debate la inquietud teórica para integrarla a los planes de estudio y al trabajo concreto de aula. This essay is a product of a class taken with the professor Wanda Rodríguez Arocho during the 2007 Vigotski and Freire Congres. Based on my personal experience, I worked with two vigotskian concepts: Zone of Proximal Developement y Social Situations of Development, to denunce first and to propose later. Part of my experience takes place in the II Educative Psichology Module, in the University of Costa Rica's School of Psichology, where I have faced the student's astonishment when using traditional measuring instruments in Primary Schools, instruments that imply to label and to hurt the children involved in the activity. My proposition is the incorporation of the cited vigotskian concepts leads to a better cognitive development of children in the classroom. Until now, I have bring to a debate this theoretical interest in order to integrate it to school's curriculum and class work.