Pedagogy of the Oppressed: Chapter 3

This episode is episode three of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 3, which discusses the importance of dialogue when engaging in liberatory practices. This episode builds off the previous unpacking scholarship episodes on chapter one and chapter two, so make sure you listen to those episodes before jumping in here.

  • welcome back to another episode of the

    csk8 podcast my name is jared o'leary

    in this week's episode i am continuing a

    little mini-series on paulo freires book

    pedagogy of the oppressed

    this particular episode will unpack

    chapter three so if you haven't listened

    to the

    podcasts that unpack chapters 1 and

    chapter 2 i highly recommend starting

    there

    this particular episode is going to

    focus on the concept of dialogue

    that freya mentions in all of the

    chapters

    and the episode two weeks from now on

    chapter four which is the final chapter

    will kind of summarize and synthesize

    all these understandings into

    a theory that talks about

    anti-dialogical practices

    and dialogical practices that leaders

    can engage in

    in other words that educators can engage

    in when working with students

    or leaders in communities okay so this

    chapter kind of talks about an

    abstract concept of naming so here's a

    quote that kind of summarizes it a

    little bit

    hope to exist humanly is to name the

    world

    to change it once named the world in its

    turn reappears to the namers

    as a problem and requires of them a new

    naming end quote

    that's from pages 81 to 82 so my

    understanding of this opening section

    is that naming the world is the act of

    declaring what is true

    and what is not true in the world in

    other words this naming

    shapes the ways of being that go with

    the so-called truth while also defining

    what and who goes against that truth so

    naming as a form of dominance in

    education might be equivalent to saying

    what counts as learning or demonstration

    of an understanding

    or pedagogy which standards are

    important

    which standards are not standards what

    concepts and practices

    are not standards etc each one of these

    is a form of naming

    as it sheds a light on what is

    considered to be true within

    like the field of education so if some

    people are doing the naming and other

    people

    are not this can create a problem in

    terms of

    the people who define what is true in

    the world and what is considered to be

    good or bad in the world

    while not allowing the perspectives of

    others is then a form of oppression

    so to counter this form of oppression

    freyri recommends

    engaging in dialogue so here's a quote

    from page 82 quote

    dialogue is the encounter between men

    mediated by the world

    in order to name the world hence

    dialogue cannot occur between those who

    want to name the world

    and those who do not wish this naming

    between those who deny others the right

    to speak their word

    and those whose right to speak has been

    denied them those who have been denied

    their primordial

    right to speak their word must first

    reclaim this rite and prevent the

    continuation of this dehumanizing

    aggression

    end quote so in other words dialogue

    must not exist

    for the purpose of naming on behalf of

    others in other words like through a

    form of depositing one's view on the

    world

    if we were to take a banking approach

    that i mentioned in the episode two

    weeks ago

    but instead it needs to be an act of

    creation in collaboration

    with many different people so foreign

    also mentions that

    this dialogue needs to come from a place

    of love if you do not love others

    you want to engage in the kind of

    dialogue that freyri suggests is

    necessary to name and transform the

    world

    so here are some questions that we can

    consider when engaging in dialogue this

    is from page 83.

    quote how can i dialogue if i always

    project

    ignorance onto others and never perceive

    my own

    how can i dialogue if i regard myself as

    a case apart from others

    mere it's to whom i cannot recognize

    other eyes

    how can i dialogue if i consider myself

    a member of the in-group

    of pure men the owners of truth and

    knowledge

    for whom all non-members are these

    people or

    the great unwashed how can i dialogue if

    i start from the premise that naming the

    world

    is the task of an elite and that the

    presence of the people in history

    is a sign of deterioration thus to be

    avoided

    how can i dialogue if i am close to and

    even offended by the contribution of

    others

    how can i dialogue if i am afraid of

    being displaced

    the mere possibility causing me torment

    and weakness

    end quote so those are some excellent

    questions to reflect on

    when considering engaging in dialogue

    and i know those questions were very

    broad

    but we can reframe them as

    education-related questions

    in terms of how are you engaging in

    dialogue with

    students administrators etc and by

    dialogue i mean like big d

    dialogue not necessarily every single

    conversation but like the overall way of

    communicating with different people so

    let's make a connection between

    this chapter and chapter two so the

    banking method of education that i

    talked about two weeks ago does not have

    dialogue between

    student and teacher as it lacks trust

    between the oppressor

    and the oppressed and the trust is in

    relation to

    both parties actually being able to

    learn from each other so to obtain this

    trust teachers need to display love

    humility hope and faith in students when

    engaging in dialogue in their actions

    here's a quote on trust from page 84.

    quote

    trust is contingent on the evidence

    which one party provides the others of

    his true

    concrete intentions it cannot exist if

    the party's words do not coincide with

    their actions

    to say one thing and do another to take

    one's own word lightly

    cannot inspire trust to glorify

    democracy and to silence the people is a

    farce

    to discourse on humanism and to negate

    people is a lie

    end quote so tying this into the

    classroom if we say that we

    encourage and engage in democratic

    practices in the classroom

    then we need to trust students and we

    need to actually engage in those

    practices and not just talk about them

    so as a way to reflect on that we can

    ask in what ways

    do the things that i'm talking about or

    the things that i'm trying to

    model what's going on in the world and

    in society

    actually reflect the practices going on

    in our classroom

    as a more specific example related to

    this particular quote

    if we are saying that democratic

    practices are something that we value

    then not giving students the opportunity

    to have a voice in things

    will not assist with developing trust

    between teachers

    students etc in addition to trusting

    students

    dialoguers also need to engage in

    critical thinking

    which is thinking that quote discerns an

    individual

    solidarity between the world and the

    people and emits of no

    dichotomy between them thinking which

    perceives reality as process

    as transformation rather than as a

    static entity

    thinking which does not separate itself

    from action but constantly immerses

    itself in temporality

    without fear of the risks involved end

    quote

    from page 85. and by the way this type

    of critical thinking is not just

    something that

    educators or teachers engage in it's

    something that students engage in as

    well

    so oppressor and oppressed are need to

    constantly engage in this kind of

    critical reflection

    that results in some kind of an action

    which is something that freddy

    mentions in like every one of these

    chapters you can't just think about this

    you can't just talk about this you

    actually have to do something about

    these problems that are posed

    so again tying it back to chapter two so

    freddie suggests

    banking educators are anti-dialogical as

    they are focusing on

    imposing their own knowledge and

    understanding on students

    whereas a problem posing teacher

    students with ivan

    are engaging in dialogue around what

    students want to know more about

    and freddie argues that this dialogue

    and these kinds of practices

    are necessary as quote authentic

    education is not carried on by

    a for b or by a about b

    but rather by a with b mediated by the

    world

    a world which impresses and challenges

    both parties

    giving rise to views or opinions without

    it

    end quote from page 86 so in other words

    if you are

    going to engage in critical pedagogy as

    freddy outlines it

    as an educator you cannot do some kind

    of an educational act

    for students or about students but you

    actually need to engage in it with

    students so if you don't engage in that

    here's a quote from pages

    what can happen if you don't engage in

    those practices quote

    many political and educational plans

    have failed because their authors

    designed them according to their own

    personal views of reality

    never once taking into account except as

    mere objects of their actions

    the men in a situation to whom their

    program was ostensibly directed

    end quote so this quote is very relevant

    to curriculum and experience design

    if you are designing a lesson a unit

    curriculum etc

    and it does not take into account the

    people you are designing it for

    then this can lead to failure and going

    back to what i mentioned previously if

    you're not designing it with

    students and their input then it can

    also lead to failure

    so interestingly freddy points out that

    many revolutionaries

    and humanistic educators or liberatory

    educators

    forget about his role of dialogue and

    end up taking a banking approach with

    their followers to get them to buy into

    their view of the world

    so in other words rather than engaging

    in critical dialogue

    it is taking a form of depositing and

    saying you're not engaging in critical

    pedagogical practices

    let me show you how to do it right as

    opposed to taking on a form of

    leadership

    where you work with and alongside the

    people that you are trying to help

    liberate

    which by the way chapter four two weeks

    from now we'll talk more about

    what does this leadership look like and

    how do we actually do it in the

    classroom

    which by the way this relates to one of

    the reasons why i'm a fan of

    multi-perspectival approaches in

    education

    and starting with students as interests

    and heading in directions that they want

    to go

    either with or without guidance which i

    talk about in many other podcast

    episodes

    so given what was just described what

    couldn't we actually do

    to not create epistemological

    colonization in other words

    what can we as educators do to prevent

    ourselves

    from becoming oppressors of ways of

    knowing and being

    that are evident within schools or the

    communities that we work with

    so again in relation to this question

    freddy emphasizes it's not enough to

    think

    critically about the situation we need

    to do something about it

    here's a quote from page 88 quote

    utilizing certain basic contradictions

    we must pose this existential concrete

    present situation to the people as a

    problem which challenges them

    and requires a response not just at the

    intellectual level

    but at the level of action in quote so

    again this builds off of the

    problem-posing

    stuff that was talked about two weeks

    ago and i'll talk about it a little bit

    more at the end of this particular

    episode so in order to engage in this

    kind of dialogue

    freddy suggests that people need to

    communicate effectively

    by aligning their discourse with the

    reality of people they are addressing

    now in other words educators can't just

    talk at students

    from their own positionality or

    understanding of the world and reality

    but we need to be able to understand the

    thought

    and utilize the language of the people

    that we are engaging in dialogue with

    so the episode that released a week ago

    the interview with brian brown

    talks a little bit about this kind of

    approach so make sure you listen to that

    one

    on situated language and learning to

    learn a little bit more about what does

    this look like in terms of talking

    with rather than talking at people

    although we don't mention

    freddy in that particular episode at

    least i don't remember it when we did

    the interview

    this this definitely relates to the

    conversations that we have

    around that particular topic also

    building off that idea

    ferry points out that we need to

    understand the historical

    milieu or context that correspond to the

    present reality and how that reality is

    perceived in particular we need to look

    not just at the individual level but at

    the group

    community state national et cetera in

    order to understand the different social

    influences

    or hegemonic structures or forms of

    power

    reinforce the dominant narrative so as

    an example if you are like myself

    thinking of your educational practices

    critically

    then you might be thinking about how you

    are impacting the students that you're

    working with

    however one of the things that we need

    to then do is also think about how our

    administrators

    also impacting what you are doing which

    then impacts your students

    going broader than that we can think of

    how our community members

    how are state standards or policies also

    impacting that

    how our national standards or policies

    or narratives impacting that

    so there are many different layers that

    all influence the things that we do in

    our classroom

    that encourage us to engage in some

    educational practices and not in others

    as a very easy example of that think of

    national standards related computer

    science education what is on that list

    is considered important for computer

    science education

    if there's something that is not on that

    list that is considered to be

    unimportant for computer science

    education or at least implied by not

    having it be

    one of these standards that is

    potentially experienced and assessed in

    a classroom

    so why am i encouraging cs educators to

    actually go through these practices and

    think about

    all the forms of social influences on

    your

    classroom practices here's a quote from

    page 95

    that kind of summarizes the importance

    of this quote

    when people lack a critical

    understanding of the reality

    apprehending it in fragments which they

    do not perceive as

    interacting constituent elements of the

    whole

    they cannot truly know that reality to

    truly know it

    they would have to reverse this standing

    point they would need to have a total

    vision of the context

    in order subsequently to separate and

    isolate its constituent

    elements and by means of their analysis

    achieve a clear perception of the whole

    in quote so it's important for us to

    engage in these critical practices

    as individual educators as leaders

    within educational space

    because we need to understand how our

    individual acts fit within the hole

    and how the whole impacts our individual

    acts this can help us figure out the why

    behind what we're doing which might

    better inform how and what you actually

    do in the classroom

    and by the way the episode two weeks

    from now we'll talk about this

    more in terms of well what can we do as

    educators

    so stay tuned for that one however the

    end of this chapter actually does

    provide some

    examples of things that we can do so

    freddy suggests that we need to begin

    with the individual move to

    understanding how that individual fits

    within the larger social

    constructs or context and then move back

    to understanding the individual

    in relation to others also working

    within larger

    hegemonic influences hegemonic

    influences as a

    quick reminder is basically like the

    structure of power

    that influences what you do and is often

    unseen and unknown

    and if you want to hear more about this

    listen to the episode with joyce mccall

    which i will link to in the show notes

    okay so if we're going to go through

    this practice federi points out an

    important note that people who

    facilitate

    such a journey through social influences

    on a person or a group of people need to

    not have a predetermined itinerary

    but instead need to engage in dialogue

    with reality

    as it is becoming so in other words we

    can't create a lesson plan

    around becoming more woke and expected

    to resonate

    in all socially constructed realities

    instead this process of investigating

    how people

    think and what influences thought is a

    process of learning through

    investigation without predetermined

    destination

    so educators interested in starting this

    process can do so by

    presenting aspirations of the students

    to them

    and discussing contradictions in their

    present situation

    opposing them as problems to solve so as

    an example related to cs if students

    want to

    build and program robots and compete

    with them

    then we can pose that as a problem in

    terms of well what do we need to do

    to actually be able to do that what is

    preventing us right now from being able

    to

    engage in building and programming

    robots

    is it funding is it time is it a lack of

    interest from other students

    et cetera so this approach of posing

    these problems

    may help uncover some of the factors

    that are negatively impacting

    their life and lead to action to change

    those circumstances

    however it may also bring up differences

    in perceived reality as students might

    not perceive something as a problem

    in the same way that a teacher might so

    as an example of that going back to

    the robotics program maybe the teacher

    perceives that a lack of a robotics

    program is a problem

    but the students disagree maybe they

    would rather have a program that focuses

    on game development we won't actually

    know until we actually go into

    the community and speak with students

    and find out what it is that they want

    to learn

    now freddie notes that when these

    contradictions

    do come up through dialogue it is

    actually encouraged to be

    discussed by everybody as it allows the

    student teachers

    to educate their teacher students again

    hyphens in between those

    in addition after conversing around

    themes uncovered by

    teacher students federi suggests

    educators can open up the discussion for

    students to propose their own topics

    and then the educator can pose the new

    topics as a problem for the group to

    discuss

    however i'd actually argue that a

    top-down approach can still maintain a

    position of oppression

    because it doesn't put the faith or

    trust in students to initially come up

    with their own themes or topics to

    problematize

    so again going back to the robotics

    example if we make an assumption that oh

    well

    students don't have a robotics class so

    therefore they must really want

    something like that

    and then you start posing problems

    related to robotics

    that is initially framing the discussion

    around problems that you perceive

    rather than problems that students may

    perceive which again maybe they'd rather

    have a class

    on game design okay so that is a

    summary of chapter three now as always i

    want to

    close this podcast with a discussion on

    some of the lingering questions or

    thoughts that i have

    this is me just thinking out loud and

    sharing some things that i was pondering

    while i actually read through this

    chapter

    so the first question that i have is

    what's the role of dialogue with

    artifacts and processes

    or dialogue with oneself in a critical

    pedagogy

    so as an example of artifacts and

    processes

    using constructionist practices so

    creating a program

    or engaging in coding what's the role of

    dialogue when you're doing that

    when it's dialogue with oneself thinking

    through ipsitive practices

    which are reflections on your own

    understanding

    in relationship to your prior

    understanding in what ways is that a

    form of dialogue

    so this is not dialogue with others but

    is a dialogue through

    a program coding or oneself

    and this might be a question that is

    getting at one of the problems that i

    see with

    constructivist approaches is

    the dialogue is often framed as

    discussion

    one-on-one between people

    whereas constructionist practices talk

    about learning

    through creating and i think it's a

    marriage of the two

    so it can learning can happen in

    dialogue with others

    people can also learn by creating

    something on their own they can also

    learn by reflecting on their own

    or even just reading the works of others

    so one-way

    form of dialogue at somebody these are

    all forms of learning

    that could also include critical

    pedagogical practices so another

    question that i have is

    when might liberatory practices become a

    form of

    epistemological colonization so for

    example

    what if you engage with critical

    dialogue with students who you think

    are oppressed by an educational system

    but through dialogue you come to

    understand

    they like and prefer an approach that

    you feel is a form of oppression

    as an example of this i really enjoyed

    being led down a guided path on topics i

    was interested in

    within grad school however the approach

    that some of the professors

    took didn't really take into account the

    interests of the students taking the

    class but i really enjoyed it because i

    really

    enjoyed the particular topic now to

    argue with myself

    because i like to do that i do however

    think that the classes

    could have been even better if i was

    able to engage in dialogue with the

    professors

    about what i wanted to learn within the

    topic or theme of the class

    as it would have made the classes even

    more relevant to me and customized

    this is something i've talked about in

    many of the guest interviews where we

    talk about

    what are different approaches that you

    would take for classes where kids are

    mandated to engage in computer science

    and coding

    versus classes where they elect to be in

    computer science or coding classes

    so another question that i have is if

    freddy is arguing against approaches to

    education

    that have predetermined destinations or

    itineraries

    what does that say for standards and

    backwards design models or experience

    design

    when are and aren't these forms of

    oppression or liberation

    so if you're unfamiliar with it

    backwards designed approaches

    you start with the end goal in mind

    here's the thing that i want students to

    learn whether it's a practice a concept

    a standard whatever

    and you design your way backwards from

    that so you think of what are the

    culminating experiences that will

    demonstrate understanding what are the

    experiences that can lead to that

    culminating experience and how do i

    introduce this particular concept

    practice

    standard etc so you start with that end

    goal and you work your way towards it

    but if we are determining those end

    goals is that a form of dialogue

    or is that going back to the banking

    approach that i mentioned

    two weeks ago in chapter two and again

    it's not just backwards design that has

    this approach

    standards themselves can be a form of

    banking which

    two weeks from now i'll talk about that

    a little bit more alright so those are

    some of my lingering thoughts and

    questions related to this particular

    chapter

    stay tuned next week for another

    interview and stay tuned two weeks from

    now when i will

    talk about chapter four which is the

    final chapter of this book

    in that particular discussion i'm going

    to talk about tying all these things

    together into a theory that discusses

    anti-dialogical and dialogical practices

    and what we as

    educators or leaders can do to engage in

    such dialogical practices

    in the classroom and with the

    communities that we live in and work in

    i hope you're enjoying this particular

    little mini series and i hope you are

    staying safe and having a wonderful week

    i will talk to you all next week

Chapter

Freire, P. (2000). Chapter 3. In Pedagogy of the Oppressed: 30th Anniversary Edition (Kindle, pp. 81–117). New York: Bloomsbury Academic.


Short Summary of the Book

"This book will present some aspects of what the writer has termed the pedagogy of the oppressed, a pedagogy which must be forged with, not for, the oppressed (whether individuals or peoples) in the incessant struggle to regain their humanity. This pedagogy makes oppression and its causes objects of reflection by the oppressed, and from that reflection will come their necessary engagement in the struggle for their liberation. And in the struggle this pedagogy will be made and remade." (pp. 43-44).


Some Of My Lingering Questions/Thoughts

  • What's the role of dialogue with artifacts and processes (e.g., through constructionist practices), or dialogue with one's self (e.g., through ipsative practices) in a critical pedagogy?

  • When might liberatory practices become a form of epistemological colonization?

    • For example, what if you engage with critical dialogue with students who you think are oppressed by an educational system, but through dialogue you come to understand they like and prefer an approach that you feel is a form of oppression?

  • If Freire is arguing against approaches to education that have predetermined destinations or itineraries, what does that say for standards and backwards design models or experience design?

    • When are/n't these forms of oppression or liberation?


Resources/Links Relevant to This Episode

  • Other podcast episodes that were mentioned or are relevant to this episode

    • Culturally Responsive-sustaining Computer Science Education: A Framework

      • In this episode I unpack the Kapor Center’s (2021) publication titled “Culturally responsive-sustaining computer science education: A framework,” which describes multiple courses of action for six core components of culturally responsive-sustaining CS education.

    • Decolonizing Education through SEL and PBL with Matinga Ragatz

      • In this interview with Matinga Ragatz, we discuss Matinga’s journey into education, creating environments where kids can learn through struggle, the importance of social and emotional learning (SEL), how schools promote individualism and exceptionalism, the intersections of project-based learning and SEL, decolonizing education, the importance of shared values in education, and so much more.

    • Intersections of Cultural Capital with Kimberly Scott

      • In this interview with Kimberly Scott, we discuss some of the problems with discourse around grit, students as techno-social change agents, teaching with culturally responsive approaches in communities that are hostile toward culturally responsive pedagogies, unpacking discourse and Discourse, considering both present and future identities when teaching, potential disconnects between theory and practice with intersectional work, comforting the disturbed and disturbing the comforted, and so much more.

    • Liberatory Computing Education for African American Students

      • In this episode I unpack Walker, Sherif, and Breazeal’s (2022) publication titled “Liberatory computing education for African American students,” which unpacks and situates the five pillars of the liberation framework proposed by El-Amin within data activism modules.

    • Open Design for Learning with Aria Chernik

      • In this interview with Aria Chernik, we discuss student-centered engagement situated within authentic contexts, problems with focusing entirely on capitalistic purposes of education, using critical pedagogies to problematize power dynamics in the classroom, using an open design for learning, the phenomenology of collaboration, creating a space that encourages taking risks in education, and much more.

    • Pedagogy of the Oppressed

      • Chapter one

        • This episode is the start of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 1, which discusses how oppressors maintain control over the oppressed. Following unpacking scholarship episodes discuss what this looks like in education and how educators can adopt a “pedagogy of the oppressed” to break cycles of oppression.

      • Chapter two

        • This episode is episode two of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 2, which discusses the “banking” approach to education that assumes students are repositories of information, and then proposes a liberatory approach to education that focuses on posing problems that students and teachers collaboratively solve. If you haven’t listened to the discussion on the first chapter, click here.

      • Chapter three

        • This episode is episode three of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 3, which discusses the importance of dialogue when engaging in liberatory practices. This episode builds off the previous unpacking scholarship episodes on chapter one and chapter two, so make sure you listen to those episodes before jumping in here.

      • Chapter four

        • This episode is the final episode of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 4, which synthesizes the concepts introduced in the previous chapters and discusses the difference between anti-dialogical and dialogical practices in education (and at large). This episode builds off the previous unpacking scholarship episodes on chapter one, chapter two, and chapter three so make sure you listen to those episodes before jumping in here.

    • Racial Justice Amidst the Dangers of Computing Creep: A Dialogue

      • In this episode I unpack Shah and Yadav’s (2023) publication titled “Racial justice amidst the dangers of computer creep: A dialogue,” which presents a dialogue that problematizes issues around racial justice in computing education.

    • Re-examining Inequalities in Computer Science Participation from a Bourdieusian Sociological Perspective

      • In this episode I unpack Kallia and Cutts’ (2021) publication titled “Re-examining inequalities in computer science participation from a Bourdieusian sociological perspective,” which uses Bourdieu’s discussions of capital, habitus, and field to analyze 147 publications on CS interventions.

    • Situated Language and Learning with Bryan Brown

      • In this interview Bryan Brown, we discuss the importance of language in education. In particular, we discuss the role of language in teaching and learning, discursive identity, situated language and learning, the importance of representation in education, the role of language on stress, how smartphones and virtual communication platforms (e.g., Zoom) could change learning, and many other topics relevant to CS education and learning.

    • The Shire as Metaphor for Systemic Racism with Joyce McCall

      • In this interview with Joyce McCall, we unpack and problematize some of the issues around race and racism in relation to education. In particular, we discuss the importance of allies not only showing up to support marginalized or oppressed groups, but staying when conversations get uncomfortable; the Shire from the Lord of the Rings as a metaphor for hegemony and systemic racism; as well as a variety of theories such as critical race theory, double consciousness, cultural capital; and much more.

    • What if Freire Had Facebook? A Critical Interrogation of Social Media Woke Culture Among Privileged Voices in [Computer Science] Education Discourse

      • In this episode I unpack Coppola’s (2021) publication titled “What if Freire had Facebook? A critical interrogation of social media woke culture among privileged voices in music education discourse,” which summarizes Paulo Freire’s works and hypothesizes how Freire may have responded to some forms of woke culture.

    • More episodes related to anti-racism

    • More episodes related to Black Lives Matter

    • More episodes related to equity

    • More episodes related to pedagogy

    • More episodes related to Pedagogy of the Oppressed

    • More episodes related to social justice

    • All other episodes

  • Learn more about critical pedagogy by checking out resources by the Freire Institute

  • Learn more about ipsative assessment

  • Find other CS educators and resources by using the #CSK8 hashtag on Twitter



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