Critique of A Pedagogy of Social Justice Education:
Social Identity Theory, Intersectionality,
and Empowerment
The article explores a theoretical and practical exploration of social justice through case studies. Paul Freire (2006) discusses education is the key for enacting social justice in society. Achieving freedom though intellectual and physical routes is key role for education. Freire (2006) emphasizes the role education can play in either hindering or liberating individuals in society. The true learning might be better explored and achieved through more of a democratised way of learning rather depository way that teacher can play. through sharing and guiding teachers and educators can become the medium of change rather than dominating and dictating certain idealism (Rozas, 2007). Most effective and long lasting impact in learning comes when students co-create their educational process with their educators all along (Freire; 2006). Reading Tapper (2013) article that he discusses the important of SIT(Social identity Theory) theory. A theory contributed by Henry Tajfel (1979). Tajfel suggests through the group membership we can relate to our own social identity. Tajfel argues groups (family, communities, schools, etc…) which people belonged to are important part of shaping their identities. Henri Tajfel proposed that stereotyping is based on a normal cognitive process: the tendency to group things together. In doing so we tend to exaggerate:
1- the difference between the groups;
2- the similarities within each group;
In addition one of the theories emerging on intergroup and relating to social justice is the one Allport (1954) proposes. One of the first theories emerging on intergroup dynamics was contact hypothesis (Allport, 1954) . Accordingly he proposes in order to break the mold of ingroups norms , individuals need to find way to interact with their outer-groups . This will give them opportunity to reevaluate their own beliefs and norms and work their way towards more constructive conversation. The theory assumes most of the perception we hold from other groups we do not feel we belong to.
Further on, one way for intergroups to interact and create a shared collective understanding is through understanding a larger group identifies as human values we share rather than within group solid norms (Halabi, 2004).
Hence we can relate and root back to SIT theory (Social Identity theory) to contact hypothesis and assert human identity is more shaped by their membership of group rather than their own individual beliefs, thus it becomes even more important the intergroups starting to relate to each other in more of a wider sense than very narrow norms they can define (i.e., believing in our shared common ethical normal in wider sense than ethnicity norms )
In other words one way to deal with making two intergroups to interact, might be making to reflect them on intersectionality. that might makes group members from opposing beliefs to start relating to each other through living shared experience. Relating to common identities that might shape us as wider group sense.
Nonetheless I would like to conclude perhaps the best way to create a true social justice educational system is offering “experiential education ” which promotes more of ongoing dialogue between students and their embedded environment. In other way for them to create content and share with fellow students they should be exposed to wealth of text studies, case studies, guest speakers, field trips and interactive activities that can shape a resourceful, rich bed of conversation.
Discuss 2 things you leaned from the article:
1- the SIT (Social Identity Theory) use in wider sense. As humans we can interact and relate to intergroups more in wider sense than narrower definition of our identities. We need to value our humanity and the ethics human societies abide by. As a middle-eastern woman I have many identities that I can relate to in order to connect a fellow Jewish woman academic. Perhaps the art of connection is to relate to similarities as humans and give less emphasis to limiting ethnic mentality?
2- Use and relevance of “Experiential education” in wider sense. As the article looks into different aspects of democratising way of learning and the evolutionary approach towards education we might reflect further on the changing role of teacher and educators as medium of change rather than leading figure for change. Through our own lived experience as students and educators at the same time , we can share and co-create our shared experience of learning with our wider community.
The question to pose: How can we make “experiential learning ” into an accepted norm into most of our way of teaching in higher education?
Resources:
Allport, G. 1954. Th e Nature of Prejudice. Cambridge, MA: Addison-Wesley;
Freire, P. 2006. Pedagogy of the Oppressed, 30th anniversary ed. New York: Continuum;
Halabi, R. 2004. “Reconstructing Identity through the Encounter with the Other: Th e Facilitators’ Training Course.” In Israeli and Palestinian Identities
in Dialogue: Th e School for Peace Approach, edited by R. Halabi. New Brunswick, NJ: Rutgers University Press.
Rozas, C. (2007), “The Possibility of Justice: The Work of Paulo Freire and Differences”, Studies in philosophy and Education 26, PP. 561-70;
Tapper (2013) ‘A pedagogy of social justice education: social identity, theory and intersectionality’, Pp. 411-417
Tajfel, H., Turner, J. C., Austin, W. G., & Worchel, S. (1979). An integrative theory of intergroup conflict. Organizational identity: A reader, 56-65;