Dangerous Pedagogy in the Age of Casino Capitalism and Religious Fundamentalism Wednesday 29 February 2012 by: Henry A. Giroux, Truthout | News Analysis

Here is a rather long article from "Truthout". Of course you must follow the link to the original. It is titled:

"Dangerous Pedagogy in the Age of Casino Capitalism and Religious Fundamentalism
Wednesday 29 February 2012"
by: Henry A. Giroux, Truthout | News Analysis

Please read. Go to the original. Root around. Look up Henry A. Giroux. As I like to say, It's good for you -- maybe even better than chicken soup.

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Dangerous Pedagogy in the Age of Casino Capitalism and Religious Fundamentalism
Wednesday 29 February 2012
by: Henry A. Giroux, Truthout | News Analysis

Introduction

All over the world, the forces of neoliberalism are on the march, dismantling the historically guaranteed social provisions provided by the welfare state, defining profit-making and market freedoms as the essence of democracy while diminishing civil liberties as part of the alleged "war" against terrorism. Secure in its dystopian vision that there are no alternatives to a market society, free-market fundamentalism eliminates issues of contingency, struggle and social agency by celebrating the inevitability of economic laws in which the ethical ideal of intervening in the world gives way to the idea that we "have no choice but to adapt both our hopes and our abilities to the new global market."[1] Coupled with an ever-expanding culture of fear, market freedoms seem securely grounded in a defense of national security and the institutions of finance capital. Under such circumstances, a neoliberal model now bears down on American society, threatening to turn it into an authoritarian state. The script is now familiar: there is no such thing as the common good; market values become the template for shaping all aspects of society; the free, possessive individual has no obligations to anything other than his or her self-interest; profit-making is the essence of democracy; the government, and particularly the welfare state, is the arch-enemy of freedom; private interests trump public values; consumerism is the essence of citizenship; privatization is the essence of freedom; law and order is the new language for mobilizing shared fears rather than shared responsibilities; war is the new organizing principle for organizing society and the economy; theocracy now becomes the legitimating code for punishing women, young people, the elderly, and those groups marginalized by class, race and ethnicity when religious moralism is needed to shore up the war against all social order.[2]

Given this current crisis, educators need a new political and pedagogical language for addressing the changing contexts and issues facing a world in which capital draws upon an unprecedented convergence of resources - financial, cultural, political, economic, scientific, military and technological - to exercise powerful and diverse forms of control. If educators and others are to counter global capitalism’s increased ability to separate the traditional nation-state-based space of politics from the transnational reach of power, it is crucial to develop educational approaches that reject a collapse of the distinction between market liberties and civil liberties, a market economy and a market society. This suggests developing forms of critical pedagogy capable of challenging neoliberalism and other anti-democratic traditions, such as the emerging religious fundamentalism in the United States, while resurrecting a radical democratic project that provides the basis for imagining a life beyond the "dream world" of capitalism. Under such circumstances, education becomes more than testing, an obsession with accountability schemes, zero-tolerance policies and a site for simply training students for the workforce. At stake here is recognizing the power of education in creating the formative culture necessary to both challenge the various threats being mobilized against the very idea of justice and democracy while also fighting for those public spheres and formative cultures that offer alternative modes of identity, social relations and politics.

The search for a new politics and a new critical language that crosses a range of theoretical divides must reinvigorate the relationship between democracy, ethics, and political agency by expanding the meaning of the pedagogical as a political practice while at the same time making the political more pedagogical. In the first instance, it is crucial to recognize that pedagogy has less to do with the language of technique and methodology than it does with issues of politics and power. Pedagogy is a moral and political practice that is always implicated in power relations and must be understood as a cultural politics that offers both a particular version and vision of civic life, the future, and how we might construct representations of ourselves, others, and our physical and social environment. As Roger Simon observes:

As an introduction to, preparation for, and legitimation of particular forms of social life, education always presupposes a vision of the future. In this respect a curriculum and its supporting pedagogy are a version of our own dreams for ourselves, our children, and our communities. But such dreams are never neutral; they are always someone's dreams and to the degree that they are implicated in organizing the future for others they always have a moral and political dimension. It is in this respect that any discussion of pedagogy must begin with a discussion of educational practice as a form of cultural politics, as a particular way in which a sense of identity, place, worth, and above all value is - informed by practices which organize knowledge and meaning.[3]

An oppositional cultural politics can take many forms, but given the current assault by neoliberalism on all aspects of democratic public life, it seems imperative that educators revitalize the struggles to create conditions in which learning would be linked to social change in a wide variety of social sites, and pedagogy would take on the task of regenerating both a renewed sense of social and political agency and a critical subversion of dominant power itself. Making the political more pedagogical rests on the assumption that education takes place a variety of sites outside of the school. Under such circumstances, agency becomes the site through which power is not transcended but reworked, replayed and restaged in productive ways. Central to my argument is the assumption that politics is not only about power, but also, as Cornelius Castoriadis points out, "has to do with political judgements and value choices,"[4] indicating that questions of civic education and critical pedagogy (learning how to become a skilled citizen) are central to the struggle over political agency and democracy. In this instance, critical pedagogy emphasizes critical reflexivity, bridging the gap between learning and everyday life, understanding the connection between power and knowledge, and extending democratic rights and identities by using the resources of history. However, among many educators and social theorists, there is a widespread refusal to recognize that this form of education is not only the foundation for expanding and enabling political agency, but also that it takes place across a wide variety of public spheres mediated through the very force of culture itself.

One of the central tasks of any viable critical pedagogy would be to make visible alternative models of radical democratic relations in a wide variety of sites. These spaces can make the pedagogical more political by raising fundamental questions such as: what is the relationship between social justice and the distribution of public resources and goods? What are the conditions, knowledge and skills that are a prerequisite for civic literacy, political agency and social change? What kinds of identities, desires and social relations are being produced and legitimated in diverse sites of teaching and learning? How might the latter prepare or undermine the ability of students to be self-reflective, exercise judgment, engage in critical dialogues, and assume some responsibility for addressing the challenges to democracy at a national and global level? At the very least, such a project involves understanding and critically engaging dominant public transcripts and values within a broader set of historical and institutional contexts. Making the political more pedagogical in this instance suggests producing modes of knowledge and social practices in a variety of sites that not only affirm oppositional thinking, dissent and cultural work, but also offer opportunities to mobilize instances of collective outrage and collective action. Such mobilization opposes glaring material inequities and the growing cynical belief that today's culture of investment and finance makes it impossible to address many of the major social problems facing both the United States and the larger world. Most importantly, such work points to the link between civic education, critical pedagogy and modes of oppositional political agency that are pivotal to creating a politics that promotes democratic values, relations, autonomy and social change. Hints of such a politics is already evident in the various approaches the Occupy movement has taken in reclaiming the discourse of democracy and in collectively challenging the values and practices of finance capital. Borrowing a line from Rachel Donadio, the Occupy movement protesters are raising questions about "what happens to democracy when banks become more powerful than political institutions?"[5] What kind of education does it take, both in and out of schools, to recognize the dissolution of democracy and the emergence of an authoritarian state?

In taking up these questions and the challenges they pose, critical pedagogy proposes that education is a form of political intervention in the world and is capable of creating the possibilities for social transformation. Rather than viewing teaching as technical practice, pedagogy, in the broadest critical sense, is premised on the assumption that learning is not about processing received knowledge, but actually transforming knowledge as part of a more expansive struggle for individual rights and social justice. This implies that any viable notion of pedagogy and resistance should illustrate how knowledge, values, desire and social relations are always implicated in relations of power, and how such an understanding can be used pedagogically and politically by students to further expand and deepen the imperatives of economic and political democracy. The fundamental challenge facing educators within the current age of neoliberalism, militarism and religious fundamentalism is to provide the conditions for students to address how knowledge is related to the power of both self-definition and social agency. In part, this means providing students with the skills, knowledge and authority they need to inquire and act upon what it means to live in a substantive democracy, to recognize anti-democratic forms of power, and to fight deeply rooted injustices in a society and world founded on systemic economic, racial and gendered inequalities.

The Responsibility of Teachers as Public Intellectuals

In the age of irresponsible privatization, it is difficult to recognize that educators and other cultural workers bear an enormous responsibility in opposing the current threat to the planet and everyday life by bringing democratic political culture back to life. While liberal democracy offers an important discourse around issues of "rights, freedoms, participation, self-rule, and citizenship," it has been mediated historically through the "damaged and burdened tradition" of racial and gender exclusions, economic injustice and a formalistic, ritualized democracy, which substituted the swindle for the promise of democratic participation.[6] At the same time, liberal and republican traditions of Western democratic thought have given rise to forms of social and political criticism that at least contained a "referent" for addressing the deep gap between the promise of a radical democracy and the existing reality. With the rise of neoliberalism, referents for imagining even a weak democracy, or, for that matter, for understanding the tensions between capitalism and democracy, which animated political discourse for the first half of the 20th century, appear to be overwhelmed by market discourses, identities and practices, on the one hand, or a corrosive cynicism on the other. And, of course, at the present moment a kind of political lunacy that testifies to the rise of extremism in America. Democracy has now been reduced to a metaphor for the alleged "free" market and, in some cases, to the image of a theocratic state. It is not that a genuine democratic public space once existed in some ideal form and has now been corrupted by the values of the market, but that these democratic public spheres, even in limited forms, seem to no longer be animating concepts for making visible the contradiction and tension between the reality of existing democracy and the promise of a more fully realized, substantive democracy. Part of the challenge of linking critical pedagogy with the process of democratization suggests constructing new locations of struggle, vocabularies and subject positions that allow people in a wide variety of public spheres to become more than they are now, to question what it is they have become within existing institutional and social formations, and to give some thought to what it might mean to transform existing relations of subordination and oppression.
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