Stenberg, Shari J. “Liberation Theology and Liberatory Pedagogies: Renewing the Dialogue.” College English 68.3 (January 2006): 271-290.
In order to pursue the goals of liberatory pedagogy, academics and teachers need to more fully understand its connection to liberation theology and the religious values, traditions, and ideas that underscore the pedagogy. Critical pedagogy, Stenberg contends, has split the connection between faith and politics that forms the foundation of liberatory pedagogy, part of a larger historical trend in US higher education. Students’ religious literacies may serve as points of departure, inquiry, and as resources for their thinking and writing.
Notes and Quotes
“If we are to truly start where students are, it makes sense to discover ways to value and build upon students’ faith-based knowledge, rather than asking them to overcome these backgrounds.” (272)
Idea (based in Exodus) that God is on the side of the oppressed – taken up by Latin American Catholics who were being colonized by Europeans
“Liberation theologians that humans abide by free will and are responsible to work with God to create a just and equitable world” (273)
“What is the cost of a pedagogy of dismissal?” (283)
Compassion as a root in the prophetic tradition (where liberatory theology comes out of)
Community and solidarity – working together for justice – are themes in liberatory theology, commitment to other people in a God-like love
Liberatory pedagogy requires praxis: action and reflection, no distinction between theory and practice, ongoing, continual work
Need to treat faith as knowledge – not as an impediment for students to “get over” – need to make room for the possibility of religious discourse
How to treat religious belief as inquiry – not as dogma…linking intellectualism and faith
“Too often, missing in the discourse of critical pedagogy is reflection on the effects of our hands. How do we use them not only to challenge, but also to support? Not only to critique, but also to validate? Not only to deconstruct, but also to reconstruct?
The prophetic tradition of liberation theology offers us visions that may not only enrich our understanding of critical pedagogy, but may also help us enact it more fully. To place these traditions back in dialogue is not to espouse theology in the critical classroom, it is to return to roots that might better allow us to realize the goals of liberatory education: valuing student knowledge, enacting a reciprocal teacher-student relationship, enriching critique with both compassion and action, and participating in ongoing reflection and revision. And these goals, to my mind, represent a pedagogy that is truly critical.” (288-289).