Carlos Alberto Torres

The article begins by discussing the various interpretations of globalization and presents an analysis based on the political sociology of education, focusing on the tension between cosmopolitans and locals according to Alvin Gouldner. Gouldner distinguishes two types of cosmopolitans and four types of locals. Section 3 explores the positions of hyperglobalizers, skeptics, and transformationists, who vary in their perception of globalization and its impact on life. In section 4, an education that forms global citizens is advocated, and in section 5, the role of the university in this responsibility is analyzed. Furthermore, it differentiates between global and national universities in its approach to addressing the crises of neoliberalism. The article concludes with four questions arising from the previous reflections. El artículo comienza discutiendo las diversas interpretaciones de la globalización y presenta un análisis basado en la sociología política de la educación, centrándose en la tensión entre cosmopolitas y locales según Alvin Gouldner. Gouldner distingue dos tipos de cosmopolitas y cuatro de locales. En la sección 3, se exploran las posturas de hiperglobalizadores, escépticos y transformacionistas, que varían en su percepción de la globalización y su impacto en la vida. En la sección 4, se aboga por una educación que forme ciudadanos globales, y en la sección 5, se analiza el papel de la universidad en esta responsabilidad. Además, se diferencia entre universidades globales y nacionales en su enfoque para abordar las crisis del neoliberalismo. El artículo concluye con cuatro preguntas surgidas de las reflexiones anteriores. L'article commence par discuter des différentes interprétations de la mondialisation et présente une analyse basée sur la sociologie politique de l'éducation, en se concentrant sur la tension entre cosmopolites et locaux selon Alvin Gouldner. Gouldner distingue deux types de cosmopolites et quatre types de locaux. La section 3 explore les positions des hypermondialistes, des sceptiques et des transformationnistes, qui varient dans leur perception de la mondialisation et de son impact sur la vie. Dans la section 4, une éducation qui forme des citoyens du monde est préconisée, et dans la section 5, le rôle de l'université dans cette responsabilité est analysé. En outre, il différencie les universités mondiales et nationales dans leur approche pour faire face aux crises du néolibéralisme. L’article se termine par quatre questions issues des réflexions précédentes. O artigo começa por discutir as diversas interpretações da globalização e apresenta uma análise baseada na sociologia política da educação, centrando-se na tensão entre cosmopolitas e locais segundo Alvin Gouldner. Gouldner distingue dois tipos de cosmopolitas e quatro tipos de locais. A Secção 3 explora as posições dos hiperglobalizadores, cépticos e transformacionistas, que variam na sua percepção da globalização e do seu impacto na vida. Na seção 4 defende-se uma educação que forme cidadãos globais e na seção 5 analisa-se o papel da universidade nesta responsabilidade. Além disso, diferencia entre universidades globais e nacionais na sua abordagem para enfrentar as crises do neoliberalismo. O artigo conclui com quatro questões decorrentes das reflexões anteriores.

This review article in celebration of the 40^th anniversary of IJLE provides an analysis of the scholarship on and about Paulo Freire in the state-of-the-art of IJLE publications between 1982–2022. The authors scanned around 4000 articles and book reviews published from 1982–2021 in the International Journal of Lifelong Education (JLE), and identified 384 articles and book reviews using the term ‘Freire’. The authors assessed them, selecting 24 of them for deeper analysis. This article is divided into three sections. The first is the introduction about the importance of Freire in the field The second section is the description and analysis of the characteristics of the articles. The third section proposes new directions for research regarding Freire’s oeuvre.

Freire is one of the most powerful voices challenging the hegemony of bureaucratic and banking educational systems. His voice was particularly influential impacting revolutionary processes and progressive social movements while at the same time learning from their practices. However, some silences in his oeuvres requires further examination. In this article, we focus on the silences of Freire regarding education and its relationship with work and labor, gender issues, and citizenship building.

This article discusses the origins and structure of what for the lack of a better term I will call the ‘Paulo Freire System’. Focusing on the historical experience of Angicos which catapulted Freire to world fame as an adult educator, a major claim of this article is that Freire’s work was a much more ambitious and revolutionary project than transforming adult education and literacy training becoming another landmark in the history of popular education in the region. The Angicos experience connecting public education with popular culture, the system that Freire and associates imagined in the sixties aimed for a profound and revolutionary transformation of public education in Brazil. With his exile in 1964, popular education becomes a model that could deeply affect public education worldwide. Represented theoretically in the pages of Pedagogy of the Oppressed, a pedagogical classic of the twenty first century, education is for Freire critical hermeneutics, addressing the dilemmas of citizenship building with a postcolonial ethics.

This article-dialogue addresses current criticisms of global citizenship and challenges frequent misinterpretations of Global Citizenship Education (GCE), while discussing what it means to educate for critical global citizenry in an increasingly multicultural world. It starts by considering the phenomena of globalization and the UN Global Education First Initiative (GEFI), which aims at furthering global citizenship, to highlight the relationship between GCE, “global-peace”, global commons, and common good. Building on the assumption that GCE should be about learners’ emancipation toward critical consciousness, the dialogue concludes drawing a parallel between the “mission” of GCE in contemporary educational institutions and Paulo Freire’s notion of critical consciousness.