Antonia Darder

This article provides an extensive critical reflection on a variety of issues that impact the practice of cultural democracy within education. The discussion begins by identifying contemporary conditions of inequality faced by subaltern communities in the U.S. and abroad. Key to this discussion is the link between culture and power, which opens the door to a decolonizing understanding of social justice. Drawing on John Dewey and Paulo Freire's writings on democracy and education, a set of pedagogical principles are asserted, which can support a culturally democratic approach within the classroom. In building a rationale for a critical pedagogical path toward a cultural democratic pedagogy, the process of racialization and language domination are explored, alongside the significance of resistance in the education of subaltern students. Finally, a collective vision of liberation is reinforced here as paramount to the transformation of education and creating educational opportunities, despite the limitations of hegemonic schooling.

This interview offers Antonia Darder’s highly inspirational narration of how a colonized, impoverished minority woman became, against all odds, a highly regarded professor and activist-scholar. Having migrated from Puerto Rico to East Los Angeles at the age of three, Antonia Darder discusses her extremely difficult, impoverished childhood and youth, becoming a mother of three at the age of 20. She shares her experiences with racism and sexism as well as her take on critical pedagogy that is heavily influenced by Paulo Freire with whom she worked before his death in 1997. She talks about her admiration of Freire and her main takeaways from his critical pedagogy, and also provides an overview of her own impressive body of work. In this expansive interview, there are many fascinating snippets: about her absolute commitment to her doctoral candidates; the historical influence of the Ku Klux Klan at a university where she taught that was uncovered in a documentary by her students and herself; and her being an artist as a creative form of survival. In the end, a holistic image of Antonia Darder emerges in which work is a vocation and her life, research, teaching, activism and art are all intrinsically intertwined.

In this paper, Antonia Darder refers to her first face to face meeting with Paulo Freire while attending a conference as a graduate student. She describes Freire as someone who conveyed a deep sense of love, hope and dignity to the people he encountered on his path, in ways that opened them up and made them feel loved and appreciated. In this discussion, Freire's love is understood not as romantic or sentimental, but rather as politicizing and humanising; a love imbued with a profound sense of solidarity with others and a commitment to revolutionary struggle. She notes Freire's continuing relevance in a world characterized by the great economic disparities of capitalism, including dire inequalities of health care and life opportunities in these pandemic times. This points to a colonizing, neoliberal world that throws into sharp relief its deadly and discriminatory nature where everything is left to the vagaries of the marketplace and any semblance of public safeguards are systematically. undone. Darder notes that even in the midst of such struggle, Freire's pedagogy conveys an abiding sense of hope and faith for grassroots democratic struggles. As examples, recent movements in Chile and India are cited as collective efforts that inspire hope and possibility. In so doing, she foregrounds Freire's faith in progressive social movements as significant to the large political project for economic democracy and educational justice.

The Black Lives Matter protests have had an electrifying impact. To build on that momentum, we need to forge strategic unity between different struggles against oppression, in the US and the wider world. More than half a century ago, shortly before his death, Malcolm X spoke boldly of the entangled relationship between racism, poverty, and the geopolitical conditions of his time:

Purpose – The purpose of this paper is to explore the notion of decolonizing interpretive research in ways that respect and integrate the qualitative sensibilities of subaltern voices in the knowledge production of anti-colonial possibilities.
Design/methodology/approach – The paper draws from the decolonizing and post-colonial theoretical tradition, with a specific reference to Gayatri Chakravorty Spivak’s contribution to this analysis. Findings – Through a critical discussion of decolonizing concerns tied to qualitative interpretive interrogations, the paper points to the key assumptions that support and reinforce the sensibilities of subaltern voices in efforts to move western research approaches toward anti-colonial possibilities. In the process, this discussion supports the emergence of an itinerant epistemological lens that opens the field to decolonizing inquiry.
Practical implications – Its practical implications are tied to discursive transformations, which can impact social and material transformations within the context of research and society.
Originality/value – Moreover, the paper provides an innovative rethinking of interpretive research, in an effort to extend the analysis of decolonizing methodology to the construction of subaltern inspired intellectual labor.
Keywords Interpretive research, Post-colonial, Decolonizing, Knowledge production, Subaltern voice

Today there is a lot of discussion about creative economies and how cities are the engines driving growth in a variety of industries. But cities are not merely rows of buildings, or sets of laws, such as zoning ordinances or parking regulations. A city is, rather, a set of dynamic experiences that we all participate in as co(labor)ators. As a way to explore issues of urban spaces and art, the authors organized a public dialogue on issues pertaining to arts, community, identity, education, and policy with two leading artists/educators/activists: Pepón Osorio and Antonia Darder. The interview is wide ranging and brings into focus voices and perspectives often left out of policy debates concerning the politics of art, art education, and activism in urban environments. The authors of this article then propose four core principles drawn from the dialogue that can guide policy reforms for the arts in urban schools. Such principles argue that policy must be made from within the creative commonwealth of cities rather than above or outside it. Today there is a lot of discussion about creative economies and how cities are the engines driving growth in a variety of industries that are based on the development of information capital and immaterial labor for growth. 1 PreK-16 arts education has been recruited to play a key role in developing the skills, competencies, and knowledge necessary to foster creativity as a marketable attribute for tomorrow's workforce. As arts educators and researchers, our work is situated around questions of the urban and life in cities. Because of this, we felt it imperative to critically consider the connections being consolidated around cities and creativity. The purpose of this article is to highlight salient points about the arts, arts

The article critically examines questions related to leadership for social justice by unveiling some of the most disturbing conflicts and contradictions that exist within the neoliberal contexts of universities with respect to institutional structures and relations of power. Underlying this critical discussion are significant concerns tied to the hidden curriculum of patriarchy, racism, class apartheid, homophobia, and ableism that persist tenaciously within the traditional epistemological spheres and cultural practices of universities today, despite public mainstream discourses to the contrary. central to this analysis is also a set of ethical principles for leadership that encompass concerns of both individual and social empowerment. The fundamental purpose of this work is informed by the need to critically rethink what leadership for social justice should mean and how our efforts in the field must better align with an emancipatory vision of society.

This paper introduces a discussion of decolonizing interpretive research in a way that gives greater salience to and understanding of the theoretical efforts of critical bicultural education researchers over the years. Grounded in educational principles that have been derived from critical social theory, a decolonizing approach to theory building, as exercised by subaltern critical researchers must also be understood as also encompassing an underlying autoethnographic qualitative dimension; in that it is inextricably rooted in the histories and
"authority of lived experience" (Teaching to Transgress, hooks, 1994) of the researcher. Hence, bodies of research produced within the context of hegemonic epistemologies and traditional
research priorities are analyzed, deconstructed, and reinvented, as we say in the Freirian tradition, in ways that dialectically posit decolonizing meanings to support emancipatory praxis and social change

In his introduction to Pedagogy of Freedom, Stanley Aronowitz (1989) writes that “Freire holds that a humanized society requires cultural freedom, the ability of the individual to choose values and rules of conduct that violate conventional social norms, and. In political and civil society, requires the full participation of all of its inhabitants in every aspect of public life (p. 19). Paulo Freire’s dialogical approach sought to actively challenge debilitating dualisms and untenable binaries that negate, polarize, and limit life choices within an ostensibly democratic society. Moreover, he recognized that the impact of the authoritarian state on its citizens and the invisible power of its alienating domestication upon their lives—a domestication that aimed to incapacitate the power of democratic citizenship and conserve the social and material inequalities of the capitalist state.

Political grace insists on an ethic of radical risk because the times require it, because the divine plane of creation that offers life is at risk itself from the holocaust of global plunder. Wes Rehberg (2012) The risk of global plunder is evident around the globe, as corporations exert their rule over the material world, poverty intensiNies, and complicit governments justify the denial of social welfare to oppressed populations. We live in an era where neoliberalism has made kowtowing to the interests of the wealthy and powerful above reproach and few courageous oppositional forces have garnered the means or public will to persist in campaigns of public protest. In many instances, the lethal combination of oppressive neoliberal policies and the veneration of technology have effectively ushered in the disposability of a lion share of the working class. No longer are the liberating promises of the enlightenment project, which sought to overcome the tyrannies of autocratic rule and incontrovertible abuses of professed Divine authority able to interrupt the ravages of capitalism at any level. Ecologically, the planet is suffering from what may well be irreparable colonization of the life's sphere, with its unmerciful and heedless destruction of forests, wildlife, soil potency, and water supplies. This ravaging of the earth, indeed, only echoes the violent estrangement and domestication of our own colonization, as the cultures and languages of subaltern populations are rapidly disappearing. It is in the midst of grave economic exploitation and rampant disregard for the lives of the many that Freirian educators, scholars, and activists are called to risk a liberating praxis that embodies a new sense of revolutionary subjecthood and challenges our domesticated tolerances for societal injustice and human oppression. Simultaneously, emancipatory objectives of our pedagogical labor call for building a political solidarity that acknowledges the spiritual oneness of our humanity, while embracing the cultural differences in our expressions, as necessary biodiversity for our human survival and evolution. This entails that, rather than falling into us/them binaries that demonize and segment, we seek to retain the dialectical tensions that forever persist between the universalism of our humanity and the particularisms born from the survival of distinct Political Grace and Revolutionary Critical Pedagogy

The article provides a comprehensive critical analysis of key issues that are deeply salient to an examination of the relationship of Latinos, education, and the Church. The status of Latinos and their educational participation in the US is systematically presented through a critical theoretical lens that brings questions of historical, political, and economic inequalities and their consequences to the center of this interpretive interrogation. With this foundational piece in place, the article moves to the concept of cultural democracy as an important philosophical principle in our work to transform the education of Latino children within Catholic schools and beyond. The role and responsibility of the Church is linked here to proclamations offered by Pope Francis toward revolutionizing the labor of the Catholic Church and Catholic education in an effort to more effectively engage with the pedagogical needs of Latino communities. Moreover, the discussion employs a much needed critical philosophical lens that defies the presentation of recipes or prescriptions for how emancipatory education will look when achieved, but rather invites Catholic educators, scholars, and the leadership of the Church into deeper reflection and consideration of the culturally democratic dimension that must be integrated into Catholic social teaching, if we are to genuinely achieve the necessary structural changes required to ensure educational justice for all Latino students.

ABSTRACT This article provides a space to explore, through artistic representations and the words of artists themselves, the manner in which politically engaged artists use their visual art, poetry, music, dance, and theatre performances as an effective tool for public pedagogy. In turn, these artists provide
those who enter into their cultural production a place of interrogation, affirmation, political critique, and solidarity, as they contend skillfully with issues of oppression, resistance, and the daily struggles to survive in a world of inequalities.

The article examines the current conditions of labour within the neoliberal university, particularly with respect to the labour of borderland academics. Borderland is used in this instance to refer to the political space embodied by radical intellectuals across disciplines engaged in examining questions of class, race, gender and other social formations of inequality, through materialist perspectives. This work sets out an appeal for an emancipatory pedagogy and praxis by politically engaged academics, based on well-established foundations of revolutionary pedagogy, including Paulo Freire's notion of social consciousness as an imperative of educational practice in higher education. Toward this end, a concrete use value of academic labour is discussed, promoting such commitments in our practice with students and colleagues to support possibilities for the emancipatory reshaping of academic work, institutions, and society. In all forms of society there is one specific kind of production which predominates over the rest, whose relations thus assign rank and influence to the others. It is a general illumination which bathes all the other colours and modifies their particularity. It is a particular ether which determines the specific gravity of every being which has materialized within it. —Karl Marx (1972) The specific kind of production that historically has shaped academic labour has always functioned in the interest of capitalism, despite contradictory ideals that have informed past discourses of academic freedom and liberal sensibilities. Today, however, the overriding imperatives of neoliberalism within universities have not only more fully disfigured academic labour, but have in its wake eroded any semblance of liberal ideals, conveniently relegating social welfare concerns to the cultural wasteland of university life. Hence this phenomenon is not only an ideological one but one that has also transpired in clear and well-documented ways: intensified workloads, casualization (or adjunct labour), competition for internal and external resources, and the privileging of Science, Technology, Engineering, and Mathematics (STEM), in sync with metrics based Key Performance Indicators (KPIs), tenure requirements, and performance management. Despite some recent (e.g. Venezuela, Bolivia) and brief (e.g. Greece) breaks with the neoliberal project, these and associated trends within universities continue as part of a " particular ether " or broad consensus amongst educational pundits, policy makers, and university administrators on how the 21 st century university ought to function, produce knowledge, and participate in the formation of future intellectuals. In this paper we focus on the intensified alienation of academic work under these conditions, as

... Shattering the "race" lens: toward a critical theory of racism. Darder, A. and Torres, RD (2003) Shattering the "race" lens: toward a critical theory of racism. In: Darder, A. and Baltodano, M. and Torres, RD (eds.) The Critical Pedagogy Reader. ... Authors: Darder, A. and Torres, RD. ...

The last four decades have marked an epochal socio-economic transformation in the nature of US society. Nowhere is this more obvious than the precipitous growth of US-born Latino and Mexican/Latino immigrant populations. According to the US census, the previous decade (2000–2010) alone accounted for a 43% increase, with the majority residing in states like California, Illinois, Florida, and New York. However, more recently, new Latino (primarily of Mexican origin) destinations include Georgia, Kentucky, South Carolina, North Carolina, Arkansas, and Tennessee. These states are experiencing growth rates exceeding that of the larger Latino Metropolitan areas, where growth exceeds 300%. And a 2014 PEW Hispanic Research report on Puerto Rican migration showed that the population there is declining dramatically, primarily due to the financial instability of the island (Cohn et al., 2014). Latino population is now estimated to be nearly 54 million and with the dubious distinction of being the largest ethnic minority in the United States. More significant than sheer numbers is the fact that Latinos and Ethnicities 2015, Vol. 15(2) 157–164 ! The Author(s) 2015 Reprints and permissions: sagepub.co.uk/journalsPermissions.nav DOI: 10.1177/1468796814557657 etn.sagepub.com

The chapter explores the work of a Seattle-based community-based cultural performing group, Grupo Bayano, who for more than 40 years has employed the music and dances of U.S. Caribbean communities to work with teachers of young children, young people, and community members. The group enacts communal dance as a decolonizing praxis grounded in the cultural histories, values, sensibilities, and lived experiences of subaltern communities, in an effort to challenge domestication and create learning conditions that counter experiences of racism, sexism, and other forms of inequalities in the lives of bicultural students and their communities. The analysis draws on scholarship that examines a critical pedagogical reading of the body and dance as a liberatory educational practice.

Latino communities across the United States are experiencing today the impact of the recent economic collapse in ways that only further exacerbate many of the same social inequalities that have been historically at work for over a century. Mass deportations, increasing unemployment and incarceration, poor health care, severe cuts in school budgets, the vilification of teachers, the silencing of parents and students, and wholesale attacks on ethnic studies are highly prevalent conditions in many neighborhoods where large populations of Mexican Americans, Puerto Ricans, Dominicans, and Central Americans reside.

Directed by Judith Royer, C.S.J. Script Edited by playwright Doris BaizleyVisual and Sound Design by Jim Holmes The lives of 8 members of the LMU community who have effected social change through service and action were dramatized. These stories arose from challenged regions of the world, such as El Salvador, as well as the work these leaders do on behalf of populations such as the undocumented, homeless, trafficked, and persons in the criminal system here at home. Actors performed a dramatization of the lives of community leaders in health who have effected social change through service and action. The stories portrayed were from amongst the faculty, staff, and students of Loyola Marymount University who have become models for their commendable service and action. Writers and actors for this event include: Linda Bannister, Doris Baizley, Jami Brandli, Catharine Christof, Julianne Homokay, James E. Hurd, Jr., Jeremiah Munsey, Nenad Pervan, Sofya Weitz. Storytellers for this event included: Franky Carrillo (Student, work with the Criminal System) Lorena Chavez (Community Engagement, Student Affairs, Service and Action) Antonia Darder, Ph.D. (Educational Leadership, Artist, Poet, Activist) Jodi Finkel, Ph.D. (Political Science, work with Sex Workers and Human Trafficking) Cecilia Gonzalez-Andrieu, Ph.D. (Theological Studies, work with The Undocumented) Debra B. Linesch, Ph.D. (Marital and Family Therapy) Herbert A. Medina, Ph.D. (Mathematics, International and Domestic Service and Academic Enrichment Programs for Students) Marty D. Roers (Minister of Social Justice, President\u27s Office, and Campus Ministry) A reception followed the program in Dunning Courtyar

The Internationalization of Critical Pedagogy: An Introduction Antonia Darder, Peter Mayo & Joao Paraskeva SECTION 1: CRITICAL PEDAGOGY & THE POLITICS OF EDUCATION Critical Pedagogy & Postcolonial Education (Saudi Arabia) Ayman Abu-Shomar (2013). From the Critical Theories to the Critique of the Theories (Brazil) Ines Barbosa de Oliveira & Maria Luiza Sussekind (2015) Critical Pedagogy and Gender Studies in Spain (Spain) Ana Sanchez Bello (2015) Genesis and Structure of Critical Pedagogy in Italy (Italy) Domenica Maviglia (2015) Mass Schooling for Socialist Transformation in Cuba and Venezuela (Cuba/Venezuela) Tom G. Griffiths & Jo Williams (2014) Journal for Critical Education Policy Studies, V.7. N.2. (31-49) Further Readings SECTION 2: GLOBALIZATION, DEMOCRACY, & SCHOOLING The Challenge of Inclusive Schooling in Africa (Africa) George J. Sefa Dei (2005) Neoliberalism and Its Impacts (United Kingdom & India) David Hill and Ravi Kumar Critical Pedagogy and Democracy (Greece) Maria Nikolakaki (2011) Critical Pedagogy and the Idea of Communism (Canada) Jerrold L. Kacher Further Readings SECTION 3: HISTORY, KNOWLEDGE, & POWER Education in Liquid Modernity (Poland) Zygmunt Bauman (2014) Images Outside the Mirror? Mozambique & Portugal in World History (Africa) Maria Paula Menesas (2011) Theorizing from the Borders (Argentina & Russia) Walter D. Mignolo & Madina V. Tlostvana (2006) History and Memory From-Below and From-Within (Palestine) Nur Masalha (2014) Predicaments of 'Particularity' and 'Universality' (Japan) Keita Takayama (2011), Further Readings SECTION 4: SOCIETY, POLITICS & CURRICULUM Curriculum and Society: Rethinking the Link (Mexico) Alicia Alba (1999) The Constructivist Curriculum in Turkey in 2004: In Fact What is Constructed? (Turkey) Kemal Inal, Gazi, Guliz Akkaymak, & Deniz Yildirim (2014) Justice Curriculum and the Formation of Teachers (Spain) Jurjo Torres Santome Indigenising Curriculum: Questions Posed by Baiga Vidya (India) Padma M. Sarangapani (2014) Further Readings SECTION 5: CRITICAL PRAXIS & LITERACY Critical Literacy: Theories and Practices (Brazil) Vanessa de Oliveira (2015) Postcoloniality, Critical Pedagogy, and English Studies in India (India) Kailash C. Baral (2006) Critical Pedagogy in a Conflicted Society: Israel as a Case Study (Israel) Moshe Levy and Yair Galily (2011) Toward an Empowering Pedagogy: Is There Room for Critical Pedagogy in the Educational System of Iran (Iran) Parvin Safari & Mohammad R. Pourhashemi (2012) Critical Pedagogy & A Rural Social Work Practicum in China (China) Hok Bun Ku, Angelina W.K. Yuan-Tsang, Hsiao Chun Liu (2010) Further Readings SECTION 6: CRITICAL PEDAGOGY & THE CLASSROOM Critical Theories and Teacher Education in Portugal: For New Understanding of the Possibilities of Teacher Education to Make a Difference (Portugal) Fatima Pereira (2015) Striving for a Better World: Lessons from Freire in Grenada, Jamaica and Australia (Grenada/Jamaica/Australia) Anne Hickling-Hudson (2014). 'Queer Goings-on': An Autoethnographic Account of Experiences and (Australia) Practice of Performing a Queer Pedagogy Mark Vicars (2006) Turning Difficulties into Possibilities: Engaging Roma Families and Students in Schools through Diologic Learning (Spain) Ramon Flecha & Marta Soler Further Readings SECTION 7: CRITICAL HIGHER EDUCATION & ACTIVISM The University at a Crossroads (Portugal) Boaventura de Sousa Santos (2012) Higher Education & Class: Production or Reproduction (Greece) Panagiotis Sotiris Local Struggle: Women in the Home and Critical Feminist Pedagogy in Ireland (Ireland) G. Honor Fagan (1991) You Say you Want a Revolution: Suggestions for the Impossible Future of Critical Pedagogy (Luxembourg) Gert J.J. Biesta (1998) Further Readings Contributors Permissions

Abstract: The chapter explores the work of a Seattle-based community-based cultural performing group, Grupo Bayano, who for more than 40 years has employed the music and dances of U.S. Caribbean communities to work with teachers of young children, young people, and community members. The group enacts communal dance as a decolonizing praxis grounded in the cultural histories, values, sensibilities, and lived experiences of subaltern communities, in an effort to challenge domestication and create learning conditions that counter experiences of racism, sexism, and other forms of inequalities in the lives of bicultural students and their communities. The analysis draws on scholarship that examines a critical pedagogical reading of the body and dance as a liberatory educational practice.

Key words: decolonizing, dance pedagogy, bicultural development, community-based practice, early childhood education