I want to discuss a paper this morning, one that helped me understand the merger of Critical Theory with Postmodernism.
Peter McLaren's "Critical Pedagogy and the Postmodern Challenge" (89')
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The paper's central argument was this:
We live in the wake of Postmodernism. PoMo argues that grand narratives (big stories about progress/history) are broken. Meaning is slippery, identity fluid, and everything fragmented. This creates unique challenges for fighting oppression.
Critical pedagogy, based on Paulo Freire's theory and methods, must adapt to this new reality - this postmodern challenge. Instead of relying on old narratives, it needs to help students understand and challenge systems of power in a world where everything feels uncertain.
This new "critical postmodernist pedagogy" recognizes the fragmented self while providing tools for fighting oppression. It helps students make sense of their experiences and work towards a liberated future, even amidst uncertainty.
McLaren's goal was to merge the two; to offer hope in a world that can feel hopeless. Critical Postmodernist Pedagogy empowers students to become critical marxists and agents of change, even when the old ways of understanding the world no longer applied.
The approach proposed looks like this:
Starting with students' personal experiences and helping them understand how their identities are shaped by social forces.
Promoting "solidarity" and "collective action", even while recognizing differences in experience and perspective.
Critically examining (Critical Theory) popular culture and its influence on our lives.
Maintaining a "language of possibility" — a belief that things can change, even in a fragmented world.
This is a call for educators to become "transformative intellectuals" who guide students to be critical marxists and activists in a complex world.
By combining critical pedagogy with postmodernism, McLaren joined other marxists who wanted to use the destructive power of Postmodernism to eliminate all narratives but theirs.
Now, it's my larger thesis that you don't need Postmodernism at all because Paulo Freire's theory+practice can already be considered Postmodern, but McLaren likely wouldn't argue that.
The point is that Marxists started admitting to combining Marxism with Postmodernism long ago.
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In 1966, Richard Cloward & Frances Fox Piven published an article in The Nation magazine outlining a strategy to force the US government to create a basic universal income by overwhelming the welfare system.
They argued that forcing more people onto the welfare rolls would create such massive bureaucratic disruption and strain on local & state budgets that a national solution would be inevitable.
They believed this strategy was more likely to succeed than previous efforts to mobilize the poor because it offered immediate economic benefits and did not require mass participation.
Revolutionary critical pedagogy seeks to create critically minded (marxist) citizens who can challenge (disrupt) and change (dismantle) capitalist societies. It pushes back against neoliberal education that prioritizes the market and consumerism.
This pedagogy sees education as a political act and pushes educators to prioritize the voices of the oppressed. It encourages solidarity with those struggling against various forms of injustice, as defined by the marxists.
For instance: a Critical Pedagogy of Sustainability
This is a great question that others may find helpful.
Firstly, if you're going to adopt this approach, you should consider whether the facilitator is a person who is just vomiting info from some whack certification they earned or a person who does DEI professionally.
This approach only works on the professional grifters. The poor people facilitating something mandatory because they're forced to won't have answers to these questions, and, for many reasons, the approach likely won't work.
Ok, sample questions. Sincerity is key, and follow-up questions are the only play on the board. Just keep asking questions.
The facilitator is not your audience. The audience is your audience. The goal is to get the facilitator to simply answer questions truthfully.
People often stumble when trying to wrap their heads around what a cult is. Cults are defined more by what they DO than what they BELIEVE.
Understanding this distinction is crucial.
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Cults are fundamentally more about their actions and the methods they use to enforce their beliefs than the beliefs themselves. It's the practices, the strict adherence to doctrine, and the enforcement mechanisms that set them apart from weird or whacky groups and communities.
We live in a world full of weird and wacky ideas. People believe in all sorts of things. But merely holding unusual or fringe beliefs doesn't necessarily make a group a cult.
Yesterday's thread was well received, so here's Joe Kincheloe's 10 central tenets of Critical Constructivism, i.e. "Woke."
1. "The world is socially constructed—what we know about the world always involves a knower and that which is to be known. How the knower constructs the known constitutes what we think of as reality."
They think reality is literally what they make it.
Critical Constructivism is a Marxist education theory claiming knowledge is socially constructed through power, not discovered as truth. Its roots trace back to Kant and Hegel, who first argued that what we perceive is shaped by our minds, not an objective reality.
Kant argued that the mind imposes structures—like space and time—on reality, meaning humans can never perceive the world as it truly is. This idea—that truth is subjective—was taken further by Hegel, who claimed truth evolves through historical contradictions.
Hegel’s dialectics shaped Marx, who argued that humans are creative and social, defining their "species being." The argument is too much for here, but this leads to an idealist epistemology through-and-through—a claim at the heart of Critical Constructivism.