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Egalitarian dialogue

Egalitarian dialogue is a dialogue in which contributions are considered according to the validity of their reasoning, instead of according to the status or position of power of those who make them. Although previously used widely in the social sciences and in reference to the Bakhtinian philosophy of dialogue,[1] it was first systematically applied to dialogical education by Ramón Flecha in his 2000 work Sharing Words. Theory and Practice of Dialogic Learning.

An egalitarian dialogue at Shimer College.

Egalitarian dialogue is one of the seven principles of dialogic learning (Flecha, 2000), the others being cultural intelligence, equality of differences, creation of meaning, instrumental dimension, solidarity, and transformation. The principle of egalitarian dialogue is deeply interrelated with the other principles of dialogic learning. By recognizing all people's cultural intelligence and respecting differences from an egalitarian standpoint, egalitarian dialogue encourages individuals to create meaning, develop solidarity among different people, and create new instrumental dimensions. This interdependence among the principles of dialogic learning favors constant social transformation.

Equality of differences

The recognition and respect of different types of knowledge raises the awareness that each person has something to share, something different and equally important. Therefore, the wider the diversity of voices engaged in egalitarian dialogue, the better the knowledge that can be dialogically constructed. In this sense, dialogic learning is oriented towards equality of differences, stating that true equality includes the right to live in a different way (Flecha, 2000). This perspective, which Paulo Freire (1997) calls unity in diversity, never defends diversity or difference without simultaneously proposing equality and fairness toward different individual and groups.

Equality of differences is also enacted in the Learning Communities (Valls, 2000; Elboj et al., 2001). The Learning Communities are schools in Spain, Brazil and Chile that have undergone a process of educational and social transformation based on dialogic learning. In the learning communities, the equality of differences principle is shown, among other practices, in the interactive groups (Aubert et al., 2004), where students and adults who have different levels of instruction and are from different backgrounds, teach and learn from each other. Those interactions create Zone of Proximal Development (Vygotsky, 1978), this showing that meaning-making and learning do not depend solely on the intervention of professionals, but on all the knowledge brought by anyone related to the students (Flecha, 2000).

Creation of meaning

Habermas (2004a, 2004b) has stressed the need to recover the lifeworld from its systemic colonization by the “steering media” of power, law and bureaucratization. The systemic decolonization is a way of reinventing democracy in public spaces and institutions and for recovering meaning. Habermas' concept of lifeworld refers to the everyday contexts where people relate to each other and create meaning and structures to organize themselves. In Habermas' view, and also from a dialogic learning perspective, subjects create meaning through intersubjectivity or the interaction among subjects engaged in egalitarian dialogue.

Any person can engage in such meaning making dialogue because humans have epistemological curiosity, which when expressed in egalitarian dialogue can criticize and end with what Freire (2001) called the bureaucratizing of the mind, an invisible power of alienating domestication. Such debureaucratization process can be seen in Dialogic Musical Gatherings (CONFAPEA, 2005), where people develop their epistemological curiosity listening to classical music and later engaging in a dialogue about the instruments that were playing, about the composer, his life and his position in a historical context, the style of the music listened to and its relationship with the cultural claims of each participant belonging to the Music Gathering, etc. In this process, meaning is created and recovered because music escapes the system and goes back to people's lifeworld tearing down the walls of cultural elitism.

Instrumental dimension

The Instrumental Dimension of learning, as a principle of dialogic learning, should not be confused with instrumentality or the technocratic colonization of learning. In dialogic learning, as in Habermas (1984), the instrumental and communicative rationality are not opposed to each other, but instrumental learning becomes more intense and profound when situated in an adequate dialogical framework. The ability to select and process information is the cognitive tool that best enables one to function confidently in today's society. Dialogue and reflection encourage the development of that ability. Relationships with other people put not only diverse information but also its selection and processing at our disposal (Flecha, 2000, p. 16). In addition, "when dialogue is egalitarian, it encourages intense reflection, since people need to understand other positions and express their own" (Flecha, 2000, p. 16). In this sense, in egalitarian dialogue, procedures and ends are dialogically agreed. Those work for purposes of understanding, and do not let interactants hide themselves behind means that obscure exclusionary interests.

In education without dialogue, every single item becomes a target for power claims, even methods and instruments for learning, and therefore, the bureaucratization of those elements is inevitable. For this reason, the instrumental dimension of dialogic learning is never purely instrumental. It is also ethical, respectful, characterized by a sense of solidarity that contributes to break up the existing educational structure.

Solidarity

Solidarity feeds dialogue, but at the same time, egalitarian dialogue, as essential communication, must underlie any act of solidarity (Freire, 1970). That is why, egalitarian educational practices must be grounded in conceptions of solidarity (Flecha, 2000, p. 20).

The emphasis of dialogic learning on solidarity as the wheel that drives this perspective on education can be evidenced in the Learning Communities. For instance, in the School for Adults La Verneda-Sant Martí (Sánchez, 1999; Flecha, 2000) all the activities are open to anyone from the community and the city, and are also deeply integrated in the neighborhood. Because of discussing books from the classic literature through dialogic learning, the dialogic literary gatherings help improve the lives of the participants in the gathering but also of other people in the school and the neighborhood, when for example some participants in the gathering take part of different committees of the school that plan actions of social transformation in the neighborhood, the city and beyond.

In this sense, solidarity is not only understood as an act for identifying and denouncing problems, but also as means to solve them. Solidarity does not only imply denouncing the process of dehumanization, but also announcing the dream of a new society (Freire, 2001). In this regard, solidarity goes beyond rebellious attitudes that do not propose an alternative, and reaches a more radically critical and dialogical position that implies the transformation of oneself, institutions, and the world.

References

  1. ^ Mandelker, Amy (1995). Bakhtin in contexts: across the disciplines. p. 142. ISBN 081011268X.
  • Aronowitz, S. and Giroux, H. (1986). Education under Siege. (London, Routledge & Kegan Paul)
  • Aubert, A. et al. (2004). Dialogar y Transformar. Pedagogía crítica del siglo XXI. (Barcelona, Graó)
  • Confapea. (2005). www.http://www.neskes.net/confapea/
  • Crea. (1993). Numeracy at the workplace. Force. (Madrid, Comisión of the European Communities)
  • Crea. (1995–1998). Habilidades comunicativas y desarrollo social. (Madrid, Dirección General de investigación y Técnica. Ministerio de Educación y Ciencia)
  • De Botton, L. Puigvert, L. Sanchez-Aroca, M. (2005). The Inclusion of Other Women – Breaking the Silence through Dialogic Learning. (Dordrecht, Springer)
  • Elboj, C. et al. (2002). Comunidades de aprendizaje. Transformar la educación. (Barcelona, Graó)
  • Facepa. (2005). http://www.facepa.org/
  • Flecha, R. (2000). Sharing Words. Theory and Practice of Dialogic Learning. (Lanham, MD: Rowman and Littlefield)
  • Flecha, R., Gómez, J. Puigvert. L. (2003). Contemporary Sociological Theory. (New York, Peter Lang).
  • Freire, P. (1970). Pedagogía del oprimido. (Madrid, Siglo XXI).
  • Freire, P. (1997). Pedagogy of the Heart. (New York, NY: Continuum).
  • Freire, P. (2001). Pedagogy of Freedom – Ethics, Democracy and Civic Courage. (Lanham, MD: Rowman and Littlefield).
  • Freire, P. (2004). Pedagogy of Hope (New York, NY: Continuum).
  • Freire, P. (2005). Education for Critical Consciousness. (New York, NY: Continuum).
  • Gómez Alonso, J. (2002) Learning Communities: when learning in common means school success for all. Multicultural Teaching, 20 (2), pp. 13–17.
  • Habermas, J. (1987). The Philosophical Discourse of Modernity. Twelve Lectures. (Cambridge, MA. MIT Press.
  • Habermas, J. (2001). Constitutional Democracy - A Paradoxical Union of Contradictory Principles?, Political Theory, Vol. 29 No. 6, December 2001 pp. 766-781.
  • Habermas, J. (2004a) The Theory of Communicative Action. Vol. I. Reason and Rationalization of Society. (Cambridge, Polity Press).
  • Habermas, J. (2004b) The Theory of Communicative Action. Vol. II. Lifeworld and System: A Critique of Functionalist Reason. (Cambridge, Polity Press)
  • Loza Aguirre, M. (2004). La Prisión como agente formativo de la No-Prisión – Las Tertulias Literarias Dialógicas o de Clásicos Universales. < >
  • Morrison, K. (1995). Habermas and the School Curriculum, (unpublished Ph.D. thesis, School of Education, University of Durhan).
  • Morrison, K. (1996). Habermas and Critical Pedagogy. Critical Pedagogy Networker, 9, 2, pp. 1–7.
  • Roth, K. (2003). Freedom of Choice, Community and Deliberation, Journal of Philosophy of Education, Vol. 37, No. 3, pp. 393–413
  • Sánchez A., M. (1999). La Verneda-Sant Martí: A School Where People Dare to Dream. Harvard Educational Review, 69 (3), pp. 320–335.
  • Searle, J.; & Soler, M. (2004) Lenguage y Ciencias Sociales – Diálogo entre John Searle y Crea (Barcelona, El Roure Editorial)
  • Shütz, A. & Luckman, T. (1973). The Structures of the Lifeworld. (Evanson, IL. Northwestern University Press)
  • Soler, M. (2001). Dialogic reading: A new understanding of the reading event. (Unpublished Ph.D. thesis, Harvard University).
  • Valls, R. (2000). Comunidades de Aprendizaje. Una práctica educativa de aprendizaje dialógico para la sociedad de información. (Unpublished Ph.D. thesis, University of Barcelona)
  • Vygotsky, L. S. (1978). Mind in Society: The Development of Higher Psychological Processes (Cambridge. MA, Harvard University Press).
  • Vygotsky, L. S. (1999). Thought and Language. (Cambridge, MA, The MIT Press).

egalitarian, dialogue, dialogue, which, contributions, considered, according, validity, their, reasoning, instead, according, status, position, power, those, make, them, although, previously, used, widely, social, sciences, reference, bakhtinian, philosophy, d. Egalitarian dialogue is a dialogue in which contributions are considered according to the validity of their reasoning instead of according to the status or position of power of those who make them Although previously used widely in the social sciences and in reference to the Bakhtinian philosophy of dialogue 1 it was first systematically applied to dialogical education by Ramon Flecha in his 2000 work Sharing Words Theory and Practice of Dialogic Learning An egalitarian dialogue at Shimer College Egalitarian dialogue is one of the seven principles of dialogic learning Flecha 2000 the others being cultural intelligence equality of differences creation of meaning instrumental dimension solidarity and transformation The principle of egalitarian dialogue is deeply interrelated with the other principles of dialogic learning By recognizing all people s cultural intelligence and respecting differences from an egalitarian standpoint egalitarian dialogue encourages individuals to create meaning develop solidarity among different people and create new instrumental dimensions This interdependence among the principles of dialogic learning favors constant social transformation Contents 1 Equality of differences 2 Creation of meaning 3 Instrumental dimension 4 Solidarity 5 ReferencesEquality of differences EditThe recognition and respect of different types of knowledge raises the awareness that each person has something to share something different and equally important Therefore the wider the diversity of voices engaged in egalitarian dialogue the better the knowledge that can be dialogically constructed In this sense dialogic learning is oriented towards equality of differences stating that true equality includes the right to live in a different way Flecha 2000 This perspective which Paulo Freire 1997 calls unity in diversity never defends diversity or difference without simultaneously proposing equality and fairness toward different individual and groups Equality of differences is also enacted in the Learning Communities Valls 2000 Elboj et al 2001 The Learning Communities are schools in Spain Brazil and Chile that have undergone a process of educational and social transformation based on dialogic learning In the learning communities the equality of differences principle is shown among other practices in the interactive groups Aubert et al 2004 where students and adults who have different levels of instruction and are from different backgrounds teach and learn from each other Those interactions create Zone of Proximal Development Vygotsky 1978 this showing that meaning making and learning do not depend solely on the intervention of professionals but on all the knowledge brought by anyone related to the students Flecha 2000 Creation of meaning EditHabermas 2004a 2004b has stressed the need to recover the lifeworld from its systemic colonization by the steering media of power law and bureaucratization The systemic decolonization is a way of reinventing democracy in public spaces and institutions and for recovering meaning Habermas concept of lifeworld refers to the everyday contexts where people relate to each other and create meaning and structures to organize themselves In Habermas view and also from a dialogic learning perspective subjects create meaning through intersubjectivity or the interaction among subjects engaged in egalitarian dialogue Any person can engage in such meaning making dialogue because humans have epistemological curiosity which when expressed in egalitarian dialogue can criticize and end with what Freire 2001 called the bureaucratizing of the mind an invisible power of alienating domestication Such debureaucratization process can be seen in Dialogic Musical Gatherings CONFAPEA 2005 where people develop their epistemological curiosity listening to classical music and later engaging in a dialogue about the instruments that were playing about the composer his life and his position in a historical context the style of the music listened to and its relationship with the cultural claims of each participant belonging to the Music Gathering etc In this process meaning is created and recovered because music escapes the system and goes back to people s lifeworld tearing down the walls of cultural elitism Instrumental dimension EditThe Instrumental Dimension of learning as a principle of dialogic learning should not be confused with instrumentality or the technocratic colonization of learning In dialogic learning as in Habermas 1984 the instrumental and communicative rationality are not opposed to each other but instrumental learning becomes more intense and profound when situated in an adequate dialogical framework The ability to select and process information is the cognitive tool that best enables one to function confidently in today s society Dialogue and reflection encourage the development of that ability Relationships with other people put not only diverse information but also its selection and processing at our disposal Flecha 2000 p 16 In addition when dialogue is egalitarian it encourages intense reflection since people need to understand other positions and express their own Flecha 2000 p 16 In this sense in egalitarian dialogue procedures and ends are dialogically agreed Those work for purposes of understanding and do not let interactants hide themselves behind means that obscure exclusionary interests In education without dialogue every single item becomes a target for power claims even methods and instruments for learning and therefore the bureaucratization of those elements is inevitable For this reason the instrumental dimension of dialogic learning is never purely instrumental It is also ethical respectful characterized by a sense of solidarity that contributes to break up the existing educational structure Solidarity EditSolidarity feeds dialogue but at the same time egalitarian dialogue as essential communication must underlie any act of solidarity Freire 1970 That is why egalitarian educational practices must be grounded in conceptions of solidarity Flecha 2000 p 20 The emphasis of dialogic learning on solidarity as the wheel that drives this perspective on education can be evidenced in the Learning Communities For instance in the School for Adults La Verneda Sant Marti Sanchez 1999 Flecha 2000 all the activities are open to anyone from the community and the city and are also deeply integrated in the neighborhood Because of discussing books from the classic literature through dialogic learning the dialogic literary gatherings help improve the lives of the participants in the gathering but also of other people in the school and the neighborhood when for example some participants in the gathering take part of different committees of the school that plan actions of social transformation in the neighborhood the city and beyond In this sense solidarity is not only understood as an act for identifying and denouncing problems but also as means to solve them Solidarity does not only imply denouncing the process of dehumanization but also announcing the dream of a new society Freire 2001 In this regard solidarity goes beyond rebellious attitudes that do not propose an alternative and reaches a more radically critical and dialogical position that implies the transformation of oneself institutions and the world References Edit Mandelker Amy 1995 Bakhtin in contexts across the disciplines p 142 ISBN 081011268X Aronowitz S and Giroux H 1986 Education under Siege London Routledge amp Kegan Paul Aubert A et al 2004 Dialogar y Transformar Pedagogia critica del siglo XXI Barcelona Grao Confapea 2005 www http www neskes net confapea Crea 1993 Numeracy at the workplace Force Madrid Comision of the European Communities Crea 1995 1998 Habilidades comunicativas y desarrollo social Madrid Direccion General de investigacion y Tecnica Ministerio de Educacion y Ciencia De Botton L Puigvert L Sanchez Aroca M 2005 The Inclusion of Other Women Breaking the Silence through Dialogic Learning Dordrecht Springer Elboj C et al 2002 Comunidades de aprendizaje Transformar la educacion Barcelona Grao Facepa 2005 http www facepa org Flecha R 2000 Sharing Words Theory and Practice of Dialogic Learning Lanham MD Rowman and Littlefield Flecha R Gomez J Puigvert L 2003 Contemporary Sociological Theory New York Peter Lang Freire P 1970 Pedagogia del oprimido Madrid Siglo XXI Freire P 1997 Pedagogy of the Heart New York NY Continuum Freire P 2001 Pedagogy of Freedom Ethics Democracy and Civic Courage Lanham MD Rowman and Littlefield Freire P 2004 Pedagogy of Hope New York NY Continuum Freire P 2005 Education for Critical Consciousness New York NY Continuum Gomez Alonso J 2002 Learning Communities when learning in common means school success for all Multicultural Teaching 20 2 pp 13 17 Habermas J 1987 The Philosophical Discourse of Modernity Twelve Lectures Cambridge MA MIT Press Habermas J 2001 Constitutional Democracy A Paradoxical Union of Contradictory Principles Political Theory Vol 29 No 6 December 2001 pp 766 781 Habermas J 2004a The Theory of Communicative Action Vol I Reason and Rationalization of Society Cambridge Polity Press Habermas J 2004b The Theory of Communicative Action Vol II Lifeworld and System A Critique of Functionalist Reason Cambridge Polity Press Loza Aguirre M 2004 La Prision como agente formativo de la No Prision Las Tertulias Literarias Dialogicas o de Clasicos Universales lt https web archive org web 20051219094549 http www neskes net reda docs prision td pdf gt Morrison K 1995 Habermas and the School Curriculum unpublished Ph D thesis School of Education University of Durhan Morrison K 1996 Habermas and Critical Pedagogy Critical Pedagogy Networker 9 2 pp 1 7 Roth K 2003 Freedom of Choice Community and Deliberation Journal of Philosophy of Education Vol 37 No 3 pp 393 413 Sanchez A M 1999 La Verneda Sant Marti A School Where People Dare to Dream Harvard Educational Review 69 3 pp 320 335 Searle J amp Soler M 2004 Lenguage y Ciencias Sociales Dialogo entre John Searle y Crea Barcelona El Roure Editorial Shutz A amp Luckman T 1973 The Structures of the Lifeworld Evanson IL Northwestern University Press Soler M 2001 Dialogic reading A new understanding of the reading event Unpublished Ph D thesis Harvard University Valls R 2000 Comunidades de Aprendizaje Una practica educativa de aprendizaje dialogico para la sociedad de informacion Unpublished Ph D thesis University of Barcelona Vygotsky L S 1978 Mind in Society The Development of Higher Psychological Processes Cambridge MA Harvard University Press Vygotsky L S 1999 Thought and Language Cambridge MA The MIT Press Retrieved from https en wikipedia org w index php title Egalitarian dialogue amp oldid 1118486464, wikipedia, wiki, book, books, library,

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