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In this chapter, I explore embodiment as a multi-modal pedagogy for teacher education. I begin with a theoretical exploration of the concepts of embodiment and embodied pedagogy across a range of cultural, philosophical and research traditions and their significance in considering powerful pedagogies for contemporary teacher education. I then go on to present a lived example of ‘the image of the images’ as a drama-based embodied pedagogy for pre-service teacher reflection. Drawing on my research in Australia with a group of pre-service teachers, I unpack the potential benefits of embodied reflection as a pedagogical strategy for engaging pre-service teachers in deep, collaborative reflection on learning to teach. Finally, I offer suggestions for adapting and applying this pedagogical approach across different teacher education contexts.

This chapter presents a form of both co-participation theory and artful inquiry methodology as useful approaches in carrying out research into the student experience. Participatory Pedagogy is predicated on repositioning participants as co-producers of knowledge by introducing them to important aspects of the research, providing a platform to foster expression and affording opportunities to co-shape the research process. Artful inquiry can take many different forms, but collage in particular has the capacity to bring new meanings to the surface even in well-researched fields, such as the student experience. In supporting a Participatory Pedagogy approach, collage can unpack powerful testimonies of personal experience. A practical application of this pairing is also presented based on research into the student experience. This gives readers an insight into how it can be applied to a study, what its limitations might be and especially how students, particularly those from under-represented backgrounds, can benefit from being involved.

This chapter is focused on what we can learn from oppressive governance, in this case specifically relating to university governance in terms of vice chancellors and presidents, to the deputy vice chancellor and deputy president and down the ever-growing university hierarchy to deans and heads of schools and their deputies, from a Freirean perspective. Freire wrote at length about how leaders ‘controlled’ education and why they did so, but he also wrote at length about how governments control populations – himself being both a political prisoner and a person in exile to escape persecution. This chapter subsequently examines Freire's ideas around what techniques people employ to control populations and applies them to a higher education setting because the similarities are numerous and the tactics familiar.

In this chapter, the author critically examines the deeply entrenched practices and theories within counselor education, revealing their roots in historically dominant, Eurocentric, and often racially oppressive assumptions. This study brings to light the pervasive impact of these traditional approaches, illuminating their role in perpetuating racial oppression and disparities in mental health care. The author presents a compelling argument for adopting Critical Race Theory (CRT) as an effective pedagogical and clinical practice framework in the counseling profession, a step toward its much-needed liberation. CRT's tenets are examined as a robust alternative, promoting socially just outcomes in counseling and psychotherapy. The article highlights CRT's capacity to address the well-established relationship between racism, white supremacy, and minority mental health. It proposes a groundbreaking model for praxis, predicated on CRT, which holds potential not only to challenge and disrupt oppressive structures but also to pave the way for the liberation of both the oppressed and the oppressor. This seminal work prompts a re-envisioning of counselor education, asserting a call for a transformative shift toward a liberation-based, social justice pedagogy.

This chapter is about quantum storytelling and improvisation and how to use quantum storytelling as an improv theater for social change. Quantum storytelling, in its fore-caring, is about producing an ethics of care where none exists. In the quantum storytelling theater for change, we envision a stage with human and non-human actors (animals, plants, quantum wave/particles) and ways to collapse waves of quantum potentiality into new possibilities for human survival, for posthumanist survival.

We will assert that this happens through improvisation: something called “quantum storytelling with improv.” Our example for this chapter is a theater company we created in Las Cruces, NM, called “Veterans Theater” in which improv is the performance approach. Boje teaches in the belly of the beast (the Business College) at New Mexico State University, a course called “Leadership Is Theater in Society” that uses improv. It is not only about improv but it is also based on Theater of the Oppressed (Boal, 1979, 2002) and Improvisation for the Theater (Spolin, 1983); it also draws from Pedagogy of the Oppressed (Freire, 1970) and Rules for Radicals (Alinsky, 1971), both of which call on improv as a process for social change. Improv is a vital leadership skill in complex polycultural systems, which is the future of business. Leadership theory is dead. Get over it! Or, resurrect it with improv!

Many students living in poverty experience daily hopeless realities that prevent them from meeting their full potential. Adversely, hope makes it possible for one to engage in the struggle, to believe in the possibilities of tomorrow, and actively participate in their quest for transformation. This chapter explains the role critical hope plays in dismantling systemic oppression and dehumanizing order of what society has historically and unjustly prescribed them to be. As agents of hope (Strikwerda, 2019), educators can beget hopeful possibilities for our students by instilling a belief that change is possible and creating loving dialogical spaces that awaken a taste toward humanization.

Students from the new generation who enter a university belong to the so-called net generation and are digital natives (Selwyn, 2009). They are equipped with new technologies and expect that technology becomes a part of their education. The most concerning thing in our society is not about economic or social crisis but a spiritual emptiness and a feeling of hopelessness which are permeating the young learners of our society. There is a need for a rational value system that is based on humanistic values that need to be inculcated into the curriculum (Danica & Sazhko, 2013). With concepts like globalization and internationalization taking precedence, there is a need for advancement of knowledge, skills and competencies based on humanistic education (Blessinger, 2019). Humanistic education developed several decades ago as a reaction to unhealthy environments and exposure to detrimental conditions in education (Patterson, 1987). This book has authors from across the globe writing about theories concerning humanizing of pedagogy, exploring the impact of service-learning among undergraduates and emphasizing the development of responsibility to self and others, as well as the promotion of critical thinking, through pedagogically appropriate interventions. The intention of this book is to better understand the educational shift that is occurring in our society toward creating humanizing conditions though pedagogy.

This chapter highlights Freire's history and ideologies allow the text to act as in introduction work for those interested in looking at education from a Freireian perspective, and as such it also helps pull together the many aspects of Freire's life and ideas. These points are important because a lot of existing texts and journal articles tend to view Freire from very distinctive perspectives. For example, far and away his most popular text is Pedagogy of the Oppressed, but this chapter explores what he wrote about in the 20 other books and dozens of journal articles he wrote. Freire wrote about oppression in education, but also in government, by race and language, and throughout these explorations is a myriad idea about how oppression works, and why the oppressed let themselves be controlled by a minority. Highlighting these facts is a key starting point to the book.

Public library workers (PLW) in the United States can use critical information literacy pedagogy (CILP) as a framework for working with people who are incarcerated to combat oppression. PLW who teach information literacy in any capacity in carceral settings should honor their involvement in pedagogy and follow Paulo Freire’s pedagogical philosophy by rejecting humanitarian postures in favor of humanistic approaches. This can be accomplished by aiming to have both PLW and people who are incarcerated reach an awareness of and critique multiple information literacies, and for PLW to situate themselves alongside, not above, people in jails and prisons in an effort to authentically empower the incarcerated to re-enter society. This practice promotes social justice because it challenges the idea that information literacies associated with dominant groups – and thus, groups who are in power themselves – are intrinsically more valuable than information literacies engaged in by groups that are systematically disempowered. The chapter will end with prospective examples of PLW who participate in CILP in carceral settings.

This chapter is a response to the article by Straubhaar (2015), ‘The stark reality of the “White Saviour” complex and the need for critical consciousness: a document analysis of the early journals of a Freirean educator’. Taking up a theme developed by Noah and Eckstein (1988) in relation to dependency theory, the paper argues that a Freirean analysis is an inadequate framework for the analysis of international development and intercultural exchanges. The central argument is that, by imposing a simplistic dichotomy of oppressors and oppressed, Freirean theory blinds the researcher to the nuanced interplay and complex power relationships that are involved in even apparently simple interactions. Most importantly, a Freirean analysis focuses attention on who makes a statement, rather than on what that statement is a statement about and whether it is true or not. This argument is developed through a reanalysis of some events Straubhaar documents in his account of his fieldwork.