Rethinking Shakespeare – A Freirean Approach

• December 16, 2020

The following post was part of an assignment on course design for postgraduate students of a teacher training course (PGCE), who may have English or Humanities as their subject specialism. Rooted in Freirean and critical pedagogy, in this course students explore the limitations of human conditioning, reflective dialogue, Orientalism, Rumi’s pedagogy, anagogical & symbolic readings of Shakespeare, Minecraft and Twitter as learning spaces, Freire’s ‘world’ and posthumanism, and social justice movements inspired by Shakespeare.

The course includes the following modules:

1. Reflective Dialogue

• How are we conditioned and to what extent can we be liberated from it?

2. Orientalism and False Generosity

• Are we projecting our own unconscious ideas or seeing cultures for what they are?

• What impact has Orientalism had on academia?

• Why is Rumi the most widely read poet in America and has Orientalist thought influenced translations of his work?

3. Critical Consciousness and Shakespeare’s Purgatory Pilgrims

• Can Shakespeare’s plays be interpreted at non-literal levels to include the moral, historical and anagogical?

4. Remixing Shakespeare

• How have Shakespeare’s plays given a stage for voices of the oppressed in the 21st century?

• How can global perspectives on Shakespeare be given a voice for cross-culture readings

5. Minecraft as World

• Learning design and ‘desired-difficulty’

• Minecraft, Freire’s ‘world’ and posthumanism

• Minecraft, Shakespeare and engaging the marginalised

6. Project design

• Shakespeare and praxis – where do we go from here?

Core Reading:

Freire, P. (2017) Pedagogy of the Oppressed. Erscheinungsort nicht ermittelbar: Penguin Classics.

Lings, M. (1998) The Secret of Shakespeare: His Greatest Plays Seen in the Light of Sacred Art: Amazon.co.uk: Lings, Martin, Prince of Wales, HRH: 9781870196147:

Said, E. W. (2003) Orientalism. Reprinted with a new preface. London: Penguin (Penguin classics).

Additional Reading:

See LMS pages

Introduction

Often Shakespeare is associated with ‘posh’ English culture with little appeal for students from ‘less privileged’ backgrounds (TEDx Talks, 2011). It will be argued that Shakespeare can not only appeal to children from less-privileged backgrounds through Minecraft and Hip-hop, but his plays hold universal, timeless teachings which can lead to lead to emancipation and praxis with movements such as #BLM, #floyed and liberation from the Orientalist perspective of the Eastern ‘other’. In an attempt to ‘liberate the curriculum’ the course aims to promote non-Eurocentric thinking of academics (UCL, 2016), who may not necessarily offer an Eastern or non-Western perspective but often a universal one.

Course Overview

The course is aimed at full-time postgraduate students of a teacher training course who may have English or Humanities as their subject specialism. The course is delivered entirely online and hence divided into two-week modular blocks to allow for flexibility of participants to manage the work around their busy schedules (Sheail, 2018). The course design is informed by principles of Freirean pedagogy and more recent developments in critical digital pedagogy. The content for each module is interdependent and linked to each other and rooted in the Freirean ‘problem-posing approach’, in which teacher and student co-construct the learning experience to arrive at a mutual agreement (Darder, 2018).

To allow for an inclusive classroom (Bali and Sharma, 2017) and to honour students’ cultural and linguistic backgrounds, the course is open to non-English speaking international students who can participate through using Microsoft Immersive Reader for text translation of documents and websites; Microsoft Translate to interact with others during synchronous discussions with a live transcription of synchronous dialogue. Students with Special Education Needs (e.g dyslexia and hearing impairment) can use Microsoft Learning Tools to support them with the content. Given the institutional constraints this may pose, for international students abroad, the course will need to be mapped to an equivalent level of a teacher training course at their local university and a local teacher would co-facilitate the course.

Based on the idea of ‘the text has been troubled’ (Bayne, 2020) and the Freirean use of visuals (Freire, 2017), the material is presented in a variety of formats which include video, podcast, articles, journals, books, blog posts and websites; preference is given to content which has to be peer-reviewed or comes from a well-established academic source.

With the Freirean emphasis on dialogue and communication, the course is rich in activities for student empowerment in which the teacher has an interdependent role, as opposed to automatons who need to be filled with content as per the banking model (Freire, 2017). Students are grouped in fours and of diverse ethnic backgrounds, where possible, with a weekly meeting for a ‘cultural circle’ which serves the purpose of ‘investigation of meaningful thematics’ established by the students through a problem-posing approach (Freire, 2017).

Generative themes

Freire (2017) suggests two didactic resources for thematic investigations:

1. Critical reading:

Students will be given a recommended reading list for each module as a point of departure to a thematic investigation into their experiences. In addition to this, a Padlet will be provided to act as a back-channel for students to co-create and add to the reading list with resources they may find useful.

2. Human-world relationship:

Each weekly ‘cultural circle’ meeting will have an associated Flipgrid to allow students to record experiences from their environment, including screen recording of the digital environment, audio recording and writing, and hence serves as a space for the ‘investigation stage’ of a cultural circle (Kirylo, 2020.p86). The feedback feature in Flipgrid will allow for the further two stages of ‘thematization” and ‘problematization” and hence for the student to “re-consider” through the “considerations” of others, their own previous “considerations” (Freire, 2017).

The tutor joins the weekly meeting and shares his or her reflections, taking the pedagogical approach of educator-educatee finding in the educatee-educator, thus opening up to possibilities of Freire’s non-duality ‘Easter experience’ (Smith, 2002). Courses are run twice in the week to accommodate students in different time zones. Online breakout rooms will be used to place students in smaller groups of four to allow relationship building and reflective dialogue.

Assessment

To encourage critical inter-dependent thinking, throughout the course students will also be engaged in online asynchronous discussion forums which is peer-reviewed and forms 10% of the overall assessment. The students collectively create and agree to a Canvas rubric for assessment. ‘Authentic thinking’ and intellectual integrity is encouraged by enabling the Canvas feature of ‘Users must post before seeing replies’ to view and engage with the responses of others. Students are to keep a self-reflective journal on their ‘lived experiences’ through the course – Freire’s fourth principle (Smith, 2002) – this is anonymously peer-assessed and will form 10% of the overall mark; both the reviewer and the students who submitted the assignment remain anonymous to teach other. The final 80% of the marks will be allocated through the final project around praxis and will be teacher assessed.

The course will be delivered via Canvas LMS; in addition to having a student app and Microsoft 0365 integration for Learning Tools, this platform was chosen because of the various tools it has to support student-lead pedagogy e.g self-reported grades, self-paced learning, reciprocal teaching, peer assessment.

Module 0 – Course Introduction

Students will be given ‘experiences’ of Freirean pedagogical approach throughout the course. Students are asked to introduce themselves through FlipGrid and make a video recording, away from their desks spaces, in an environment which represents them in one form of another and to explain that as part of their introduction.

Students will be asked to explore Freirean dialogue (Freire, 2017) asynchronously in the discussion forum; this will lead to collectively establish an assessment rubric during the synchronous online weekly meeting or ‘cultural-circle’. The rubric can be modified in later weeks if students wish to do so.

Module 1 – Reflection and Dialogue

Freire’s pedagogy of dialogue and reflection (Smith, 2002) forms the basis of this module. Students begin with mindfulness reflections on the self through a problem-posing dialogic approach. In her essay on The Liberating Potential for Teacher Mindfulness’ Laboe draws parallels between ‘reflection from action’ and mindful attention, suggesting through mindful practice ‘a teacher can engage in the curriculum, the classroom, and the process of teaching in a way that is not prescribed from the outside, but from a top-down, bidirectional attention of oneself and one’s surroundings’ (Laboe, 2020: 100).

“Yet only through communication can human life hold meaning. The teacher’s thinking is authenticated only by the authenticity of the students’ thinking. The teacher cannot think for her students, nor can she impose her thoughts on them. Authentic thinking, thinking that is concerned about reality, does not take place in ivory tower isolation, but only in communication” – Paulo Freire

Freirean generative themes (Wallace, 2002) are explored as students are posed with the question: ‘what is human conditioning and can we transcend it’? This is followed by students working in pairs to critically evaluate their own cultural and/or religious conditioning. As part of exploring generative themes, students are given an alternative perspective (Friere, 2017) as they compare online dialogic spaces (Wegerif, 2007) and Freirean ‘culture circles’.

Human conditioning, its beliefs and patterns, is studied in order to set the scene for later work in which students engage with the ‘Other’ and read Othello. Another reason is liberating the curriculum and defining the other has to be free of one’s own cultural conditioning, which students explore through Orientalism and the works of Edward Said and Wael Hallaq in their next module.

Module 2 – Orientalism and False Generosity

Before students can transcend binary notions of self and the ‘other’ (oppressor/oppressed or educator/educate), they are asked to evaluate ways in which the ‘other’ may be distorted through projected-defintion and what role Orientalism plays in this. Explorations into generative themes (Wallace, 2002) for this module are made based on responses to the following question: Does the curriculum need liberating? (UCL, 2016). The underlying pedagogue which informs this module is not to downgrade online teaching to ‘facilitation’ (Bayne, 2020). Students will engage in two online synchronous lectures where the content will be flipped (UCL, 2014), allowing students to engage with the content before the lecture allowing for the lecture time to be used for dialogue; these will be run at various times to cater for students in different times zones and recorded for those who may wish to participate asynchronously due to issues around life-style (Sheail, 2018) or internet availability (Bali and Sharma, 2017). The first session will explore Orientalism of Edward Said and the second session on Restating Orientalism by Prof Wael Hallaq, which critiques and extends the word of Said. To make the flipped learning experience meaningful to the needs of the students, they will engage in an online formative assessment task before hand which will inform the discussions during the lecture time (Coyne, Lee and Petrova, 2017). Misconceptions will be identified and addressed in the lecture together with time for open discussion on emerging generative themes.

Students begin to develop their understanding of Freirean conscientization (Smith, 2002), by discussing Orientalism (Said, 2003) and Freire’s notion of false-generosity (Freire, 2017). Students critically evaluate the impact of orientalism in academia through translations and interpretations of the works of the 13^th-century mystic poet Jelaludin Rumi (Furlanetto, 2013). Rumi is chosen for his popularity in America in recent years (Ciabattari, 2014; Moaveni, 2017). Furthermore, he is also known as ‘the Shakespeare of the mystics’ and his most famous work, the Masnavi, uses symbolism and storytelling to explore anagogical and esoteric teachings; a theme which will be later explored by students as they read Shakespeare plays as symbolism.

To consider alternative perspectives, students explore parallels between Freirean pedagogy and education in the Mevlevi Sufi tradition. Students discuss a podcast in which Mevlevi spiritual teacher Kabir Helminski and Saqib Safdar discuss human conditioning, non-hierarchical pedagogy, and approaches to translating and reading Rumi. The transcript is available for translation into other language and co-editing.

In his book, The Secret of Shakespeare, Lings explores how certain characters in each of Shakespeare’s plays undergoes a transformative experience which results in a qualitative shift in their consciousness; he calls these characters ‘purgatory pilgrim’ (Lings, 1998) . Students further develop their understanding of Freirean conscientization (Smith, 2002), by firstly discussing Freire’s oppressor-oppressed paradigm and then relating this to Othello’s journey as a purgatory pilgrim (Marino, 2013).

Students are asked to reflect on the Othello manifestations within themselves in their self-reflection journal; this may be linked back to the teachings of Rumi in terms of esoteric symbolism (Helminski, 2000). The use of the symbolism on outward political situation is left to later in the course.

Module 4 – Remixing Shakespeare

By considering Shakespeare as a poet with a universal, timeless message, students are challenged to take the Freirean generative theme approach of relating his work to their cultural heritage and ‘lived realities’ (Kress and Lake, 2020). Students are given examples of movements such as The Hip-hop Shakespeare Company (THSC, 2016), public lectures such as Shakespeare and Islam (Thorpe, arts and correspondent, 2004; Timol, 2011), as well as the performance of Shakespeare in non-English languages (The Shakespeare Globe Trust, 2020).

The Shakespeare and Islam lectures at the Globe Theatre: Series of lectures given in 2004 at the Globe Theatre delivered by the late Shakespearean scholar Dr Martin Lings and Shaykh Hamza Yusuf. This was an important contribution by British Muslims who could share some of the highest levels of metaphysical teachings of their tradition and the parallels it draws with Shakespearean plays, not just Othello, when interpreted beyond the literal level (Timol, 2011). Some newspapers reported negatively about the event, finding the title itself to be an oxymoron.

Othello Project (RSC, 2020) – born in the wake of 2020, Black Lives Matter and George Floyd

Shakespeare performed in non-English languages (The Shakespeare Globe Trust, 2020) which would allow for a more global engagement of how people of various cultures can relate to the universal message of this English poet (Bali and Sharma, 2017)

#Othellosyllabus: Twitter as Play (Ballou and Tavares, 2020). Twitter: #moocspeare – Shakespeare in Community MOOC facilitated by Jesse Stommel in which learners engage with global ‘remixing’ of perspectives on Shakespeare i.e. in ‘how learners engage with the material, rather than the material itself’ (Bennett and Kent, 2017).

Module 6 – Project

Based on the question ‘How can students from less privileged backgrounds relate to Shakespeare’s plays?’ students are asked to design a project rooted in praxis – action and reflection (Smith, 2002). They are to reflect on their experiences both within the course, and those of their ‘lived reality’. The project is deliberately left open in terms of scope, allowing students to decide if this will be directly related to their professional practice or on a movement on social justice.

Conclusion

A critical organisational constraint, other than multi-lingual participation from a global audience of students, would be elements of Freirean pedagogy itself which, when linked to praxis and emancipation may pose questions about meaningful change as he himself has defined it (Freire, 2017). Freire suggests the central importance of qualities such as love and humility as criteria for ‘authentic-thinking’ and meaningful dialogue in the cultural circles (Freire, 2017); practically speaking this would vary from student to student which would inevitably impact the quality of discussions.

The course itself is very content heavy and although it is designed for students in full-time education, much time is needed for reflection for effective co-construction of the course based on students’ ‘lived-reality’. Freire’s problem-posing vs banking model of education, for political and social purposes, grew out of his childhood experience of poverty and subsequently teaching illiterate adults very successfully. To what extent his model can be applied to postgraduate non-project based or non-vocational academic courses in an education system which is exam based is questionable. Freire hasn’t fully explained the significance of a teacher in his model (Writepass, 2016); to what extent his model is transferrable to the digital environment for a completely online course, where the medium or ‘world’ is digital, raises further questions about achieving the same end of humanisation more meaningfully through other models which include peer or self-paced based learning using digital mediums given the openness of the internet and the power for students to collaborate synchronously (Beard, 2018). Also, Freire makes binary distinctions e.g memorisation & banking model vs problem-based approaches; the two needn’t be mutually exclusive and a certain level of problem of solving, creativity and skill pre-supposes prior learning or memorisation of facts (Madore, Addis and Schacter, 2015).

Pedagogy of the Oppressed has inspired new forms of developing critical thinking (Kirylo, 2020) and in a post-industrial and COVID world, Freirean thought will continue to challenge our thinking on what it means to be human and the purpose of education (Patton, 2017).

References:

Bali, M. A. and Sharma, S. (2017) ‘Envisioning post-colonial MOOCs: Critiques and ways forward’. Routledge, pp. 26–44. doi: 10.4324/9781315594248-3.

Bayne, S. (2020) The Manifesto for Teaching Online. Cambridge, Massachusetts: MIT Press.

Beard, A. (2018) Natural Born Learners: Our Incredible Capacity to Learn and How We Can Harness It. London: Weidenfeld & Nicholson.

Bennett, R. and Kent, M. (eds) (2017) Massive Open Online Courses and Higher Education: What Went Right, What Went Wrong and Where to Next? 1st edn. Routledge. doi: 10.4324/9781315594248.

Bjork, R. and Bjork, E. (2017) ‘Robert and Elizabeth Bjork: an interview’, Evidence Based Education. Available at: https://evidencebased.education/robert-elizabeth-bjork-interview/ (Accessed: 6 December 2020).

Ciabattari, J. (2014) Why is Rumi the best-selling poet in the US? Available at: https://www.bbc.com/culture/article/20140414-americas-best-selling-poet (Accessed: 5 December 2020).

Coyne, R. D., Lee, J. and Petrova, D. (2017) ‘Re-visiting the flipped classroom in a design context’, Journal of Learning Design, 10(2), p. 1. doi: 10.5204/jld.v10i2.281.

Darder, A. (2018) The Student Guide to Freire’s ‘Pedagogy of the Oppressed’: Amazon.co.uk: Antonia Darder: 9781474255622: Books. Available at: https://www.amazon.co.uk/Student-Guide-Freires-Pedagogy-Oppressed/dp/1474255620/ref=sr_1_2?dchild=1&keywords=freire+pedagogy+oppressed&qid=1607451431&sr=8-2 (Accessed: 8 December 2020).

Evans, P. (2015) ‘Open online spaces of professional learning: Context, personalisation and facilitation’, TechTrends, 59(1), pp. 31–36. doi: 10.1007/s11528-014-0817-7.

Ferrante, J. M. (1972) ‘Review of Allegory in Dante’s Commedia’, Italica, 49(2), pp. 252–254. doi: 10.2307/477905.

Freire, P. (2017) Pedagogy of the Oppressed. Erscheinungsort nicht ermittelbar: Penguin Classics.

Furlanetto, E. (2013) ‘THE “RUMI PHENOMENON” BETWEEN ORIENTALISM AND COSMOPOLITANISM The Case of Elif Shafak’s The Forty Rules of Love’, European Journal of English Studies, 17(2), pp. 201–213. doi: 10.1080/13825577.2013.797210.

Helminski, K. (2000) The Knowing Heart: A Sufi Path of Transformation: Amazon.co.uk: Helminski, Kabir: 9781570625664: Books. Available at: https://www.amazon.co.uk/Knowing-Heart-Sufi-Path-Transformation/dp/1570625662/ref=sr_1_3?dchild=1&keywords=kabir+helminski&qid=1607633650&sr=8-3 (Accessed: 10 December 2020).

Houser, N. O. (2007) ‘Problem Posing in Teacher Education: A Freirian Approach’, Action in Teacher Education, 29(3), pp. 43–49. doi: 10.1080/01626620.2007.10463459.

Javadi, A.-H. et al. (2017) ‘Hippocampal and prefrontal processing of network topology to simulate the future’, Nature Communications, 8(1), p. 14652. doi: 10.1038/ncomms14652.

Junker, D. (2020) ‘Dare to Hope: the Art of Untying the Tongue and Awakening the Resilient Spirit’, in Reinventing Pedagogy of the Opressed, p. 223.

Kirylo, J. D. (ed.) (2020) Reinventing Pedagogy of the Oppressed: Contemporary Critical Perspectives. London, UNITED KINGDOM: Bloomsbury Academic.

Kress, T. and Lake, R. (2020) ‘We write on the earth as the earth writes on us’, in Reinventing pedagogy of the opressed. Bloomsbury Academic, pp. 167–176.

Krishnamurti Educational Center (2020) The Conditioned Self: J. Krishnamurti, David Bohm, and Saral Bohm. Available at: https://www.youtube.com/watch?v=RzcT-RKqnP0 (Accessed: 5 December 2020).

Krishnamurti, J. (2015) ‘Ending conditioning: the vital psychological revolution’, Pacific Ecologist, (23), pp. 15–21.

Laboe, A. (2020) ‘The Liberating Potential for Teacher Mindfulness’, in Reinventing Pedagogy of the Opressed, pp. 100–101.

Lings, M. (1998) The Secret of Shakespeare: His Greatest Plays Seen in the Light of Sacred Art: Amazon.co.uk: Lings, Martin, Prince of Wales, HRH: 9781870196147: Books. Available at: https://www.amazon.co.uk/Secret-Shakespeare-Greatest-Plays-Sacred/dp/1870196147/ref=sr_1_1?dchild=1&keywords=secret+of+shakespeare+lings&qid=1607200673&sr=8-1 (Accessed: 5 December 2020).

Madore, K. P., Addis, D. R. and Schacter, D. L. (2015) ‘Creativity and Memory: Effects of an Episodic-Specificity Induction on Divergent Thinking’, Psychological Science, 26(9), pp. 1461–1468. doi: 10.1177/0956797615591863.

Marino, M. (2013) ‘OTHELLO: THE OPPRESSED AND THE OPPRESSOR’. Available at: https://www.academia.edu/3779836/OTHELLO_THE_OPPRESSED_AND_THE_OPPRESSOR (Accessed: 10 December 2020).

Moaveni, A. (2017) ‘How Did Rumi Become One of Our Best-Selling Poets? (Published 2017)’, The New York Times, 20 January. Available at: https://www.nytimes.com/2017/01/20/books/review/rumi-brad-gooch.html (Accessed: 5 December 2020).

Niemeyer, D. J. and Gerber, H. R. (2015) ‘Maker culture and Minecraft: implications for the future of learning’, Educational Media International, 52(3), pp. 216–226. doi: 10.1080/09523987.2015.1075103.

Patton, M. Q. (2017) ‘Pedagogical Principles of Evaluation: Interpreting Freire: Pedagogical Principles of Evaluation’, New Directions for Evaluation, 2017(155), pp. 49–77. doi: 10.1002/ev.20260.

Rutkin, A. (2016) How <em>Minecraft</em> is helping children with autism make new friends, New Scientist. Available at: https://www.newscientist.com/article/mg23030713-100-how-is-helping-children-with-autism-make-new-friends/ (Accessed: 5 December 2020).

Said, E. W. (2003) Orientalism. 25th Anniversary Ed with 1995 Afterword Ed edition. London: Penguin Books.

Schifter, C. C. and Cipollone, M. (2015) ‘Constructivism vs Constructionism: Implications for Minecraft and Classroom Implementation’, in Isaías, P. et al. (eds) E-Learning Systems, Environments and Approaches: Theory and Implementation. Cham: Springer International Publishing, pp. 213–227. doi: 10.1007/978-3-319-05825-2_15.

Selwyn, N. (no date) ‘Technology and Learning’, p. 16.

Sheail, P. (2018) ‘Temporal flexibility in the digital university: full-time, part-time, flexitime’, Distance Education, 39(4), pp. 462–479. doi: 10.1080/01587919.2018.1520039.

Smith, M. K. (2002) ‘Paulo Freire: dialogue, praxis and education – infed.org’: Available at: https://infed.org/mobi/paulo-freire-dialogue-praxis-and-education/ (Accessed: 7 November 2020).

Spieldenner, B. (2020) ‘Macbeth: A Journey’, Minecraft: Education Edition. Available at: https://education.minecraft.net/lessons/macbeth-a-journey-2 (Accessed: 5 December 2020).

Stommel, J. (2012) The Twitter Essay, Hybrid Pedagogy. Available at: https://hybridpedagogy.org/the-twitter-essay/ (Accessed: 6 December 2020).

Stommel, J. (2015) Teaching with Twitter, Teaching in Higher Ed. Available at: https://teachinginhighered.com/podcast/teaching-with-twitter/ (Accessed: 6 December 2020).

Stommel, J. (2020) Hybrid Pedagogy, Online Learning: a Manifesto. Available at: https://hybridpedagogy.org/journal/syllabus-manifesto-critical-approach-classroom-culture/ (Accessed: 7 November 2020).

TEDx Talks (2011) Hip-Hop & Shakespeare? Akala at TEDxAldeburgh. Available at: https://www.youtube.com/watch?v=DSbtkLA3GrY (Accessed: 6 December 2020).

The Shakespeare Globe Trust (2020) Welcome to Shakespeare’s Globe, Shakespeare’s Globe. Available at: https://www.shakespearesglobe.com/ (Accessed: 6 December 2020).

Thorpe, V., arts and correspondent, media (2004) ‘Shakespeare linked with Islamic Sufi sect at Globe Theatre’, The Observer, 24 October. Available at: https://www.theguardian.com/uk/2004/oct/24/religion.artsnews (Accessed: 13 December 2020).

THSC (2016) The Hip-hop Shakespeare Company. Available at: http://www.hiphopshakespeare.com/ (Accessed: 6 December 2020).

Timol, D. R. (2011) ‘Putting the Shaykh into Shakespeare’. Available at: https://www.academia.edu/7488075/Putting_the_Shaykh_into_Shakespeare (Accessed: 6 December 2020).

UCL (2014) What I wish I knew before I flipped my lecture, Teaching & Learning. Available at: https://www.ucl.ac.uk/teaching-learning/case-studies/2014/aug/what-i-wish-i-knew-i-flipped-my-lecture (Accessed: 5 December 2020).

UCL (2016) Liberating the Curriculum, Teaching & Learning. Available at: https://www.ucl.ac.uk/teaching-learning/research-based-education/liberating-curriculum (Accessed: 7 November 2020).

Wallace, S. (2002) ‘Freire and First Grade: In Pursuit of Generative Themes’, Legacy ETDs. Available at: https://digitalcommons.georgiasouthern.edu/etd_legacy/167.

Wegerif, R. (2007) Dialogic Education and Technology: Expanding the Space of Learning. 1. Aufl. Springer-Verlag.

Wolf, C. et al. (2016) ‘“Will I always be not social?”: Re-Conceptualizing Sociality in the Context of a Minecraft Community for Autism’, in. doi: 10.1145/2858036.2858038.

Writepass (2016) ‘A Critical review of Pedagogy of the Oppressed by Paulo Freire’, The WritePass Journal, 3 October. Available at: https://writepass.com/journal/2016/10/a-critical-review-of-pedagogy-of-the-oppressed-by-paulo-freire/ (Accessed: 13 December 2020).