Critical Pedagogy as "Fissure"

TriciaKress's picture

Last Monday on my three hour drive home from NYC to Boston after Joe’s memorial celebration, I was speeding through the dark, iPod blaring through my car stereo, bouncing from one ambient yet upbeat song to another and trying to make sense of my experiences with Joe and the critical pedagogy world, not just from that night, but over the past months and years.  I kept fixing on and then shifting from the word “closure,” which just felt so… wrong.  There was a certain lingering sense of security from being able to share my memories and grief with others, but by no means did I feel, “closure.”  This wasn’t an ending; it wasn’t a book being shut and re-shelved or a letter being sealed; it was something else.

So as I tend to do when I am alone with my thoughts, I started flipping through the thesaurus in my brain, searching for a word/sentiment to capture what this unfamiliar sensation was.  I first started down the path of seeking an antonym to “closure,” but I was unable to come up with one.  “Open,” the opposite of “close,” does not have a definitive equivalent of “closure” because by nature the word open has no ending except in the word close.  So I kept searching, moving in and out of my music and my thoughts, and a phrase surfaced—“cracks in the pavement.”  I have said this particular phrase more than once to students and colleagues—in my work, I like to look for cracks in the pavement, tiny openings in the ostensibly continuous concrete of hegemony and ideology.  In this blog about everyday things, I like to look for cracks in the pavement—imperfections that we can detect and exploit, hurl grenades at and shake the foundation of ideological domination.

And then it came to me, floated gently to the surface of my thoughts and then submerged itself again—“fissure.”  All week long, it has risen and fallen in my brain as I poked and prodded my vocabulary to see if this is truly the word I was looking for.  And then I googled it, a first instinct, cursory, researcher tactic, just to see if this is really what I was after.  And yes, it is in fact what I have been looking for.  My favorite online dictionary definition is as follows:
“A long, narrow opening in the face of a rock.  Fissures are often filled with minerals of a different type than those in the surrounding rock.”

That night was a fissure, not a closure.  And it occurred to me that Critical Pedagogy as both a school of thought and a practice is also a fissure.  Which is, I suppose, why at times it is such a nebulous thing to define.  It’s existence, like the fissure in the rock, is always relative to the larger dominating hegemonic order.  Without this domination, critical pedagogy wouldn’t exist.  Joe’s passing and subsequent memorial was a pretty big critical pedagogical fissure impacting many, as evidence a couple of hundred people jammed into an too small venue, standing room only.  And in this, there was something else, the critical pedagogy community, much of it represented there at the event, fissures upon fissures, grouped together into a bigger fissure.  And then I got it—Fissures everywhere!  As we continue to build and nurture our community here on the Freire site or face-to-face at a memorial, or in our classes we are rupturing the hegemonic rock further, making the fissure longer, deeper, wider, revealing new and different epistemologies and ontologies-- minerals of a different type. 
 

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TriciaKress's picture

P.S. Thanks, Shirley...

for encouraging me to keep writing.

Ilhan Kucukaydin's picture

Tricia I liked your fissure

Tricia I liked your fissure analogy.

I did not know anything about Joe’s memorial celebration. Was it announced here?

 

 

TriciaKress's picture

Ilhan, I'm not sure...

I received an invite from my former adviser Ken Tobin who also was good friends with Joe. 

I'm glad you like my analogy.  I'm pretty pleased with it, so much so that I'm working on ways to develop it further.  This is all very preliminary, of course, since it just dawned on me this week.

Andrew Churchill's picture

"minerals of a different type"

 Tricia,

I especially like this part of your fissures and hope you explore it further.  I like the idea of relativity you embed within your analogy when you recognize that critical pedagogy is  "always relative to the larger dominating hegemonic order,"  but am uncomfortable with the idea: "Without this domination, critical pedagogy wouldn’t exist."  

I will try to explore this discomfort (but may not do it well as I am not quite certain of its origin):

If CP is the "minerals of a different type" then CP always exists it just is more or less exposed and exists in more or less relative amounts depending on where you look.  I like this idea because it means that CP exists, has a tangible substance if you will. However, if one argues that if CP became dominant then CP would not exist because it would not longer be of a "different" type, then we start entering a space that makes me uncomfortable.  This would seem to mean that CP can only be defined by its counter relationship with dominant ideology and thus is only a "critique" with no actual substance itself.  I think CP needs to be thought of (and I think it is by many) as a philosophy that stands in counter to the current dominant ideology not because CP must always be counter to the dominant but because the current dominant ideology is one that does not promote or support the ideas of social justice, transformative education, conscientization, multiple knowledges, multiple epistemologies, etc. .  I want to believe that these "minerals of a different type" are ones of real substance and that if they became more dominant would still be the "minerals" of CP....  

I think the argument I am trying is similar to the critique Dewey makes of progressive education needing to define itself by what it is (not simply as being something different from the dominant model) and I think his point holds true for CP.  CP needs to not allow itself to only be defined as being counter to dominant discourses but also embrace defining what it's own substance is with the idea that these "minerals" could become more dominant and, if they did, would not somehow then vaporize as important and worthy of CP.  

I've gone on much too long.  Mostly I love the idea of fissures with which you are playing and just wanted to hear you explore further the nature of the "minerals" you find there.   If I have made no sense I apologize.

Thank you for a thought provoking Monday morning read!

Andy

TriciaKress's picture

Many minerals for thought, Andy

Hi Andy,

Thank you for your very thoughtful response.   It did make a lot of sense to me.  This is a concept I have just started toying with, so your insights are really valuable here.  You're right that the idea that CP exists because of its dialectical relation to domination is unsettling, but I also don't think that the point of CP is never to establish a new form of dominance.  If we think about Freire's work, if we simply replace one form of dominance with another, we are stil perpetuating dehumanization.  And because of that, CP is probably best thought of as a process, although I think it can still be a tangible thing-- so maybe fissuring?  As opposed to just fissures?  Even in our own attempts to include many voices, we must be careful not to exclude voices, so we must constantly be cracking the surrounding rock, so to speak.  I think CP exists and will continue to exist because there will always be a need to "check" ourselves.  So fissures upon fissures upon fissures over time, like continuous cracking of layers of sedimentary rock.

 

Hmmmm... I have much more thinking to do!

TK

Ilhan Kucukaydin's picture

To be or not to be

This is a great discussion. I have always thought and envisioned CP with its oppositional stance against any kind of dominancy because everything has a tendency to be dehumanizing and oppressive, when it becomes dominant. This idea is coming from Marxist analysis of dialectical unity of contradictions in which there are three universal and never ending contradictions 1) contradictions between nature and human 2) contradictions between human and society and 3) contradictions between humans.  These contradictions make CP exists and prevail. Therefore as long as human exists we will have contradictions and CP.

However, I have never thought about whether CP has an “actual substance itself “ or not. I have to think about it. Does it really have a substance rather than being oppositional? I do not know. What makes me hesitant to think that way is the possibility of falling into an essentialist view. Like Tricia, I believe it is a dynamic process (it is fissuring).

I hope I make sense too.

Andrew Churchill's picture

CP metaphor discussion, contd.

I guess one question is whether CP's quest for fissuring can ever be complete--and I think the answer is clearly no.  We must always question dominance and its dehumanizing effects.   That said, can we imagine a culture where one of the major tenants is to reject dominant ideology; and if this culture came to be would we have achieved a culture that embodies one of the many "minerals of CP?"

To be concrete: What if we had a research university whose dominant research ethos was an embodiment of CP's bricolage--as I understand from reading Joe and others: a methodology that rejects the dominance of any one strategy, theory of knowledge, viewpoint, etc. and holds examinations of power, promotion of social justice, transformative explorations, etc. as central tenants.  Within this university context does CP's main aim remain to continually question the research ethos of such an institution; or does CP  celebrate this embodiment of its ideals and get to work researching???  

I realize that even in this idealized example we could still argue for the need for the traditional work of CP--work examining to just what extent the bricolage ethos is embodied and embraced and work to continually expose blind spots of dominance (for instance who is actually allowed to work at such a university).  But still I wonder if it is not important to embrace CP's core as being more than just "oppositional"-- something like "embracing a culture that rejects dominant ideologies in favour of a culture that sincerely respects multiple ideologies as being of potentially equal value."  This phrase (while long wordy and awkward) is embedded with the tenants of "oppositional" but allows for envisioning a goal that is not simply "oppositional." In this way CP actually stand for something, instead of just standing in opposition to what other people stand for-- a stance that by default constantly allows dominant culture to be in the power position and to dictate the terms to which we then line up in opposition.  Somehow the fissures with their "minerals" exposed grabs me as it allows for all of this to be true.  Currently the minerals are not dominant (and we all can recognize they probably never will be) but there is nothing that says it is impossible for them to be....

I think as we build metaphors and describe CP it is vitally important to define ourselves in terms of what we want to be, not just as opposition to what is.  Maybe this argument does not matter as CP will always be working at the margins against dominance, but I fear we seal that as our fate if we embrace that as our essence.

 

 

 

 

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