Alex Guilherme

Language Death: A Freirean solution in the heart of the Amazon

Abstract ‘Language death’ is an undeniable phenomenon of our modern times as languages have started to disappear at an alarming rate. This has led linguists, anthropologists, philosophers and educationists to engage with this issue at various levels in an attempt to try to understand the decline in this rich area of human communication and culture. In this article I refer to some interesting and innovative educational projects in the Amazon region of Brazil, which are revitalizing local languages, cultures and communities. I analyse these projects in the light of some of Paulo Freire’s ideas, particularly his views on conscientization, praxis and contextualization, and will argue that these educational ventures might be viewed as useful templates for other countries and peoples seeking to reverse or avoid ‘language-culture’ death.

Discussing education by means of metaphors

Abstract Metaphors help us understand a concept by resorting to the imaginary because it is sometimes difficult to do so through the use of words alone. Thinkers have made use of metaphors to not only describe ‘falling in love’, ‘the pain of losing someone dear to us’, but also to describe particular concepts both in arts and sciences. In fact, the use of metaphors in some disciplines, particularly the sciences, is now regarded as something essential for the development of the field. We note that influential philosophers of education, such as Martin Buber, Paulo Freire, Michael Apple, Gert Biesta and Ilan Gur-Ze’ev have also made use of metaphors to discuss education and specific issues in educational contexts. In this article, we do two things: (i) we discuss the methodological importance of metaphors in helping us make better sense of concepts and particular problems; (ii) building on this methodological discussion, we critically discuss the problems posed by the current processes of ‘marketisation’ and ‘learnification’ in education. We conclude by arguing that metaphors do not provide us with ultimate answers to the problems we face; rather, they help us unveil a diversity of novel perspectives and a world of new possibilities.

Michel Serres’ Le Parasite and Martin Buber’s I and Thou: Noise in Informal Education Affecting Dialogue Between Communities in Conflict in the Middle East

Abstract One issue that is often ignored in political theory is the problem of means and modes of communication affecting dialogue between parties. In this age of hyper communication, this is something particularly relevant. The point here is that, despite the ease with which we have access to both means and modes of communication, there remains the problem of truly communicating and truly dialoguing with the Other. Michel Serres’ work Le Parasite is a seminal work on this issue. According to him, in means and modes of communication, the parasite is an unwanted entity that interferes with what would otherwise be a clear connection between a sender and a receiver. But messages must pass through means and modes of communication, and this necessarily interferes with the message. The noise is therefore a constitutive feature of any form of communication. In this article, I assess the implications of Serres’ theory for Buber’s views on dialogue and for conflict resolution between individuals and communities in conflict. My discussion will be centred on informal education and will make reference to concrete instances of Anti-Semitism in the Middle-Eastern media, and how it affects relations between communities in the region.

Peace Profile: Martin Buber

Martin Buber (1878–1965) is one of the most significant existentialist philosophers and educationalists of the twentieth century, and a leading scholar of the Hasidic tradition. His philosophical and educational views are dominated by the concept of dialogue and, in virtue of this, he is often called the philosopher of dialogue. Throughout his life, Buber advocated dialogue as a way of establishing peace and resolving conflicts, and therefore he is often referred to in both the academic and general literature as an advocate of pacifism. But is this the case? If so, what sort of pacifism was Buber defending?

Do we have a right to education or a duty to educate ourselves? An enquiry based on Fichte’s views on education:

Abstr The 1948 Universal Declaration of Human Rights states that ‘Everyone has the right to education’ and it ‘shall be compulsory’. I note that there is a tension between ‘right’ and ‘compulsory’ in the Declaration because, by definition, a right is an entitlement and not an obligation. The reasons why education is an exception to the rule have not been explored in detail, and efforts seem always to concentrate on the ‘compulsory’ side of the tension in trying to understand exactly what it would entail, and fail to direct attention to the ‘right’ element of the problem. In this article, I wish to turn the problem on its head and take issue with the idea that education should be understood as a right. The argument is, rather, that education should be conceived as a duty – an obligation that all human beings have towards themselves and their communities. In order to do this, the author refers to the works of Johann Gottlieb Fichte (1762–1814), the German post-Kantian idealist, whose works in education have been long neglected and forgotten. Nevertheless, they are of great help in trying to make sense of education not as a right, but as a duty. I argue that such understanding dissolves the tension between ‘right’ and ‘compulsory’, and that a reframing of an understanding of ‘what education is’ needs to occur not just at the individual, but also at the societal level.

Martin Buber, "Hasidism," and Jewish Spirituality: The Implications for Education and for Pastoral Care.

Abstract There is a legal requirement that schools engage with the spiritual aspects of education, which encompasses pastoral care. This reflects the ethical sensibility that is present in individuals and underlies interactions with Others; and which should be part of the ethos of all educational institutions and especially schools. This is because spirituality is important to leading a moral life and to understanding the Other. The article considers specifically the potential of Jewish spirituality, and uses Martin Buber’s thought, to gain a better understanding of its contribution to education and to pastoral care. In the first part, we comment on the ‘basic words’, I-Thou and I-It, which are connected with Hasidism, the Jewish spiritual movement which had a great influence on Martin Buber. Hasidism understands that it is our duty to find and connect with the ‘divine sparks’, as genuine relations merge with the Divine, and when humans relate genuinely to one another, they relate to God. This is crucial for understanding the superiority of I-Thou relations over I-It relations. In the second and third parts of the article, we consider the implications of this understanding of Jewish spirituality for education and for pastoral care. This is done through highlighting the importance of I-Thou relations if the spiritual aspects of education and of pastoral care are to be encouraged and fulfilled.

The Contrasting Philosophies of Martin Buber and Frantz Fanon: The political in Education as dialogue or as defiance

Education has two distinct but interconnected layers. There is an outer layer concerned with knowledge transfer and skills and an inner layer concerned with the development of character and relationships with others, both individually and socially. This inner layer provides the individual with the capacity to influence and to change society. In that sense, such an inner layer is ‘political’. In this article we argue that the ‘political’ in education can take two distinct forms: either that of dialogue or of defiance. We claim that the former is epitomised by the philosophy of Martin Buber and the latter by the philosophy of Frantz Fanon. Our analysis contrasting these two philosophies clarifies the implications for education, and thereby for the individual and for society.