Relational Pedagogy Quotes

The kind of teacher you will become is directly related to the kind of teachers you associate with. Teaching is a profession where misery does more than just love company—it recruits, seduces, and romances it. Avoid people who are unhappy and disgruntled about the possibilities for transforming education. They are the enemy of the spirit of the teacher.

critical pedagogy illuminates how classroom learning embodies selective values, is entangled with relations of power, entails judgments about what knowledge counts, legitimates specific social relations, defines agency in particular ways, and always presupposes a particular notion of the future.

When a teacher is a friend/relatable; it creates an invisible layer of accountability. Making the student a better student and in turn the teacher a better teacher.

of oppressive state power. Gramsci’s theory of hegemony as a form of cultural pedagogy is also invaluable as an element of critical educational thought. By emphasizing the pedagogical force of culture, Gramsci expands the sphere of the political by pointing to those diverse spaces and spheres in which cultural practices are deployed, lived, and mobilized in the service of knowledge, power and authority. For Gramsci, learning and politics were inextricably related and took place not merely in schools but in a vast array of public sites.

This movement of inquiry must be directed towards humanization -- the people's historical vocation. The pursuit of full humanity, however, cannot be carried out in isolation or individualism, but only in fellowship and solidarity; therefore it cannot unfold in the antagonistic relations between oppressors and oppressed. No one can be authentically human while he prevents others from being so. Attempting to be more human, individualistically, leads to having more, egotistically, a form of dehumanization. Not that it is not fundamental to have in order to be human. Precisely because it is necessary, some men's having must not be allowed to constitute an obstacle to others' having, must not consolidate the power of the former to crush the latter.

It is as transforming and creative beings that humans, in their permanent relations with reality, produce not only material goods--tangible objects--but also social institutions, ideas and concepts. Through their continuing praxis, men and women simultaneously create history and become historical-social beings. Because--in contrast to animals--people can tri-dimensionalize time into the past, the present, and the future, their history, in function of their own creations, develops as a constant process of transformation within which epochal units materialize.

Some may think it inadvisable to include the people as investigators in the search for their own meaningful thematics: that their intrusive influence (n.b., the “intrusion” of those who are most interested—or ought to be—in their own education) will “adulterate” the findings and thereby sacrifice the objectivity of the investigation. This view mistakenly presupposes that themes exist, in their original objective purity, outside people—as if themes were things. Actually, themes exist in people in their relations with the world, with reference to concrete facts.

Cultural artifacts like clothing, music, or speech are aspects of indigenous culture that are generally not considered by teachers to be related to education, but are one of the first things a teacher identifies when interacting with neoindigenous students. The wrong clothing or speech will get neoindigenous students labeled as unwilling to learn and directly impact their academic lives much in the way that it affects the indigenous. For example, if one were to ask the average person in the United States, Australia, or New Zealand to describe the indigenous peoples in their respective countries, the responses would probably be very similar, and include exoticized references to scanty clothing, “odd” living arrangements, “strange” speech, “weird” customs, and “primitive” art and music.

I felt the superb iron of Barth’s paragraphs, his magnificent seamless integrity and energy in this realm of prose—the specifically Christian—usually conspicuous for intellectual limpness and dishonesty. “Man is a riddle and nothing else, and his universe, be it ever so vividly seen and felt, is a question.… The solution of the riddle, the answer to the question, the satisfaction of our need is the absolutely new event.… There is no way which leads to this event”: here I thought I had it, in “The Task of the Ministry,” but no, the passage, though ringing, did not have quite the ring impressed, three decades earlier, upon my agitated inner ear. Farther into the essay, I stumbled on a sentence, starred in the margin, that seemed to give Dale Kohler’s line of argument some justification: “In relation to the kingdom of God any pedagogy may be good and any may be bad; a stool may be high enough and the longest ladder too short to take the kingdom of heaven by force.” By force, of course: that was his blasphemy, as I had called it. The boy would treat God as an object, Who had no voice in His own revelation.

This page is related to that page. You're reading something constructed using a rhetorical practice, something informed both directly and indirectly by the entire history of composition up until this point, from the Sophists to Derrida. But you're navigating it using pure logical statements, using spans of text or images that, when clicked or selected, get other files and display them on your screen. The text is based in the rhetorical tradition; the links are based in the logical tradition; and somewhere in there is something worth figuring out. ...the entire history of Western pedagogy [is] an oscillation between these two traditions, between the tradition of rhetoric as a means for obtaining power — language as just a collection of interconnected signifiers co-relating, without a grounding in "truth," and the tradition of seeking truth, of searching for a fundamental, logical underpinning for the universe, using ideas like the platonic solids or Boolean logic, or tools like expert systems and particle accelerators ... what is the relationship between narratives and logic? What is sprezzatura for the web? Hell if I know. My way of figuring it all out is to build the system and write inside it, because I'm too dense to work out theories.

In the process of decoding, the participants externalize their thematics and thereby make explicit their “real consciousness” of the world. As they do this, they begin to see how they themselves acted while actually experiencing the situation they are now analyzing, and thus reach a “perception of their previous perception.” By achieving this awareness, they come to perceive reality differently; by broadening the horizon of their perception, they discover more easily in their “background awareness” the dialectical relations between the two dimensions of reality.

During his use of this method in the post-literacy stage, Bode observed that the peasants became interested in the discussion only when the codification related directly to their felt needs. Any deviation in the codification, as well as any attempt by the educator to guide the decoding discussion into other areas, produced silence and indifference. On the other hand, he observed that even when the codification30 centered on their felt needs the peasants could not manage to concentrate systematically on the discussion, which often digressed to the point of never reaching a synthesis. Also, they almost never perceived the relationship of their felt needs to the direct and indirect causes of these needs. One might say that they failed to perceive the untested feasibility lying beyond the limit-situations which engendered their needs.

Initially, he projects a very simple codification of an existential situation. He terms his first codification “essential”; it represents the basic nucleus and opens up into a thematic fan extending to “auxiliary” codifications. After the essential codification is decoded, the educator maintains its projected image as a reference for the participants and successively projects alongside it the auxiliary codifications. By means of the latter, which are directly related to the essential codification, he sustains the vivid interest of the participants, who are thereby enabled to reach a synthesis.

The parent-child relationship in the home usually reflects the objective cultural conditions of the surrounding social structure. If the conditions which penetrate the home are authoritarian, rigid, and dominating, the home will increase the climate of oppression.30 As these authoritarian relations between parents and children intensify, children in their infancy increasingly internalize the paternal authority.

Education as the practice of freedom—as opposed to education as the practice of domination—denies that man is abstract, isolated, independent, and unattached to the world; it also denies that the world exists as a reality apart from people. Authentic reflection considers neither abstract man nor the world without people, but people in their relations with the world. In these relations consciousness and world are simultaneous: consciousness neither precedes the world nor follows it.

how do we reassert the primacy of a non-dogmatic, progressive politics by analyzing how culture as a force for resistance is related to power, education, and agency? This project suggests the need to understand how culture shapes the everyday lives of people: how culture constitutes a defining principle for understanding how struggles over meaning, identity, social practices, and institutional machineries of power can be waged while inserting the pedagogical back into the political and expanding the pedagogical by recognizing the “educational force of our whole social and cultural experience [as one] that actively and profoundly teaches.

Sedgwick never denied the difficulty of such a process—especially for intellectuals, who often pride themselves on their own quicksilver capacity to absorb knowledge (which may have nothing to do with their capacity for realization). That’s why she says “It’s hard.” It is hard, often quite. But Sedgwick’s native capacity for tenacity and jubilance in the face of difficulty, as well as her sustained engagement with Buddhism, allowed her to cast this difficulty as a privilege. “In Buddhist pedagogical thought,” she writes in Touching Feeling, “the apparent tautology of learning what you already know does not seem to constitute a paradox, nor an impasse, nor a scandal. It is not even a problem. If anything, it is a deliberate and defining practice.” Sedgwick wrote often about pedagogy in her final years—not so much about specific classroom instances per se, but about pedagogy as a site of relation, a sort of laboratory, in which a list of things to know might shift into a manifestation of ways of knowing, not to mention doing or being.

Education/pedagogy researchers also encourage a paradigm shift from teacher-centred to student-centred, or learner-centred, practices of teaching-learning (Ramsden,

In other words, the learner plays a more active role in learning in an emotionally and socially supported environment, creating knowledge, while the teacher’s role is somewhat passive, guiding learners in the knowledge creation process. In pedagogy, this scenario is referred to as a dialectic teaching-learning process. As we can see, the dialectic approach has a deeper and critical focus to learning, while the didactic approach is more likely to produce a surface approach to learning. In the dialectic approach, the delivery is so paced and toned that the learners are in a more emotionally and socially comfortable position to engage in reflective observation and abstract conceptualisation stages of the Kolb’s cycle. We can also see student-centred learning from another important point of view: it is possible that individual students get more attention from the teacher to possibly get individual feedback and individual issues addressed for more purposeful learning and development. Also, the teacher gets to know students individually based on the discussions they engage in, thus getting to know their personality traits, as widely referred to by psychologists, so that appropriate personalised feedback can be provided. This learner-centred approach accommodates for a more authentic learning experience for each student, and at the same time, it caters for a more authentic evaluation of individual students.

Education/pedagogy researchers have identified and revealed that learning can take place in the form of deep learning, surface learning, or what is referred to as strategic learning (Biggs, 2003; Entwistle, 1998).

Knowing which teachers’ practice is typically strong or less strong in relation to specific pedagogy is important if school leaders are to be able to target professional learning, guide and facilitate teachers to learn from each other, and support teachers to develop and improve their practice. Without this knowledge, schools will fail to achieve consistent, high-quality teaching and learning across the school. Teaching

The child has his own hungers and thirsts for God that have not historically been recognized, much less appreciated. In a profound gesture of humility, the scholar of theology (Cavalletti) and the master educator (Gobbi) chose to follow the child rather than impose preconceived ideas of what a child should think, say, or feel about God. Fifty years before the 2020 Directory drew attention to the fact, these women recognized that children “have the capacity to pose meaningful questions relative to creation, to God’s identity, to the reason for good and evil, and are capable of rejoicing before the mystery of life and love” (DC, 236).

Black students’ “oppositional gaze” was not an opposition to learning itself but a way of looking that critiqued the practices of antiblack exclusion and confinement in education and that challenged the racist ideas that animated these experiences of domination. It was a way of looking that documented and destabilized relations of power by cultivating an awareness from black students’ marginalized perspectives. This looking back challenged the position of black learners as “substudents”—whereby black people were written into the social contract of the American School or included through distorted ideas that defined blackness as the antithesis of the human subject: the ideal (white) citizen / student.

Bel canto is a concept that takes into account two separate but related matters. First, it is a highly refined method of using the singing voice in which the glottal source, the vocal tract, and the respiratory system interact in such a way as to create the qualities of chiaroscuro, appoggio, register equalization, malleability of pitch and intensity, and a pleasing vibrato. The idiomatic use of this voice includes various forms of vocal onset, legato, portamento, glottal articulation, crescendo, decrescendo, messa di voce, mezza voce, floridity and trills, and tempo rubato. Second, bel canto refers to any style of music that employs this kind of singing in a tasteful and expressive way.

We know that, when teaching students, only the utmost care and patience will ever work: we must never raise our voices, we have to use extraordinary tact, we must leave plenty of time for every lesson to sink in, and we need to ensure at least ten compliments for every one delicately inserted negative remark. Above all, we must remain calm. And yet the best guarantee of calm in a teacher is a relative indifference to the success or failure of his or her lesson. The serene teacher naturally wants for things to go well, but if an obdurate pupil flunks, say, trigonometry, it is—at base—the pupil’s problem. Tempers remain in check because individual students do not have very much power over their teachers’ lives; they don’t control their integrity and are not the chief determinants of their sense of contentment. An ability not to care too much is a critical aspect of unruffled and successful pedagogy.

Perceived causality is evidently not that of the scientist (i.e. the relation of a function to certain variables), but rather a productive and quasi-magical causality.

Sexuality is all affective investment, implicated equally in the genital but which largely overflows this category...a. generalization of the notion of corporality, of body consciousness. Consequently, Freud employs the term "sexual-aggressive," indicating that the sexuality is tied to a general relationship of subject with other...The relation with the other determines a certain identification with the other. For example, in the experience of a cricket; the presence of the other cricket provokes morphological transformations..."Corporality" thus exceeds "sexuality," which can be considered as a major case.

The manner in which the child assumes his relations with the family constellation can be read in the type of perception and knowledge that he accomplishes.

We perceive others as reflections and at the same time as lacunae in relation to ourselves. In effect, it is like a forbidden zone...With others, it will always be impossible to perceive them in their totalities--that is, to perceive them as they perceive themselves.

An attachment to the beloved always signifies much more than a simple attachment to the person; it encompasses all the spheres of interest of the beloved: his family, his friends, all which he 'invests himself in.' In this sense, we can speak of a kind of sexual polymorphism of the woman in love. Tied to a man, she is fatally, through him, tied to everything to which he is attached...She is intertwined in all relations whether she desires to be or not. This interpretation largely surpasses the 'sexual' sphere and turns its attention to a general phenomenon: all human relations radiate; they 'overflow' into their surroundings. There is no relationship of just two people; even the relations between a husband and wife encompass a collection of givens that influence their reciprocal sentiments.

Economic phenomena have human significance. But it would be false to think that the economic infrastructure constitutes the only causality. The family is therefore not only an economic product of a society; it also expresses human relations. Historical materialism has within it, therefore, a psychoanalysis. In every human phenomenon, it is impossible to abstract from its economic signification, but it is equally impossible to subordinate all other significations to it.

Relations with the other are always complicated...Even if we make an effort to respect the autonomy of the other, even if we grant the other freedom, the other will never feel completely free since he receives his freedom in a partnership.

The life of thought transforms its own notions. Would not a thought in equilibrium actually be an absence of thought? Thought should be known in states of equilibrium, but in relative and nonfinal states of equilibrium. We know that our most profound convictions will be completed and modified by our future experiences. All equilibrium of thought contains in itself an evolutionary seef.

Psychoanalysis does not only heal by making an individual's life intelligible. It is not only about making the subject understand his life, but also about making him live again and liquidating, within his relationship with the analyst, his ancient conflicts. With transference, the subject takes up the totality of his attitudes toward people and objects that make him what he is. All of his past object relationships reappear in his current relationship with the psychoanalyst. This relationship has nothing to do with his life's relations. The analyst does not intervene, he does not speak, he observes with an absolute impartiality. In not deciding for the subject, the analyst makes the subject decide for himself. The analytic situation substitutes the transference neurosis for a neurosis. It is therefore about an entirely different thing than a simple operation of knowledge. The relations revealed by psychoanalytic psychology could be true without psychoanalytic practice succeeding to heal, as inversely psychoanalytic art could be beneficial without Freud's theoretical explanations being founded. Psychoanalytic ideology could constitute a symbolic system that grasps neurosis without necessarily requiring that we hold it for a true philosophy. The diffusion of psychoanalytic psychology is inevitable because it is interested in everything and it is necessary for its progress to know.

Another central finding of this study is that boys tend to elicit the pedagogy they need. This point was brought into high relief in the accounts of many teachers who reported that their best lesson was conceived as a result of prior failures to engage boys productively. Boys’ responses to ineffective teaching—disengagement, inattention, disruption, unsatisfactory performance—are intolerable to a conscientious teacher. Such teachers adjust course content, pedagogy, and relational style until student responses improve. Improved responses over time tend to reinforce the adjustments the teacher has made. Or to put it even more simply, resistant student behavior elicits changes in teacher behavior, and when students respond positively to those changes, the teacher retains them as standard practice. From this observation, it follows that when boys succeed in revealing their learning preferences, responsive teachers adjust in a dynamic of continuous improvement.

To this end, Argentinian feminist anthropologist Rita Segato (2015) introduces a distinction between the “world-village” (mundo-aldea) of communal worlds, with their dual-gender ontology (based on complementary dualities, organized on the basis of relations of reciprocity, and not on a binary between intrinsically independent pairs), and the “world-state,” with its dualist ontologies, which progressively occupies communal worlds through the constitution of a public sphere dominated by men and an increasingly subordinated feminine private sphere. It was thus that the low-intensity patriarchies of communal worlds gave way to what Segato calls the high-intensity patriarchy of capitalist modernity. From this perspective, patriarchy is at the root of all forms of subordination, including racial, colonial, and imperial domination, along with the resulting pedagogy of cruelty, as Segato names it, imposed on all societies. There is agreement among the growing cadre of Latin American autonomous, decolonial, and communitarian feminists, as Aymara intellectual-activist Julieta Paredes (2012) puts it, that it was on the bodies of women that humanity learned how to dominate. The corollary is to always analyze historically the entanglement of diverse forms of patriarchy, from the autochthonous and indigenous to the modern.