Bicultural liberative education : educating the non-poor in an urban work-study program

George  D Beukema

Etd

Bicultural liberative education : educating the non-poor in an urban work-study program

Public Deposited

MLA citation style (9th ed.)

George D Beukema. Bicultural Liberative Education : Educating the Non-poor In an Urban Work-study Program. rim.ir.atla.com/concern/etds/67b221d0-34b1-476d-a057-084d358ce545.

APA citation style (7th ed.)

G. D. Beukema. Bicultural liberative education : educating the non-poor in an urban work-study program. https://rim.ir.atla.com/concern/etds/67b221d0-34b1-476d-a057-084d358ce545

Chicago citation style (CMOS 17, author-date)

George D Beukema. Bicultural Liberative Education : Educating the Non-Poor In an Urban Work-Study Program. https://rim.ir.atla.com/concern/etds/67b221d0-34b1-476d-a057-084d358ce545.

Note: These citations are programmatically generated and may be incomplete.

Creator

George D Beukema

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In Copyright

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Creative Commons BY-NC-ND Attribution-NonCommerical-NoDerivs 4.0 International

Abstract

Bicultural Liberative Education (BLE), developed primarily for college students in an urban work-study program, seeks to empower the non-poor to liberate themselves from the ways their culture is oppressive both to them and the poor.Chapter One presents a description of, and a biblical foundation for, liberative education of which BLE is a part.Chapter Two provides a description of the development of BLE and its pedagogical components: 1) 'cultural awakening' which 'conscientizes' the learners to their 'myths' concerning the poor, ideologies, and worldview through engaging the culture of the poor, 2) 'reflexive examination' which examines their 'myths,' ideologies, and worldview through engaging the culture of the non-poor, and 3) 'bicultural reconstruction' which facilitates a response to more just ways of living. These components are rendered most effective as the educator creates a trusting atmosphere of 'safe containment' which enables the learner to engage more deeply in cultural critique.Chapter Three describes how an 'experiential' seminar with the urban poor and a course on modern work combine to provide a specific context for BLE within a work-study program in Chicago. Chapter Four concludes the project by providing suggestive hints toward applications of BLE for the non-poor congregation, the seminary, and the poor congregation.

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