Revista Interuniversitaria de Formación del Profesorado, 33, pp. 21-28 [1998] 

Starting from the demonstration of the validity and update of Paulo Freire's work, three arguments are given in order to show the hold of his proposals over the future. First: Dialogue as opposed to corporate spirit. A dialogue that overcomes the constructivist conception to extent to the whole comunity as a builder of reality and knowledge. Second: Transformation instead of adaptation, This is the point of view from which it is proposed the learning environment's change. Third: Equality of diversity. This idea supposes that everyone has the right to live their own options, as well as overcomes a homogenizing conception, whose affirmation of diversity as a target, leads to increase inequality. Paulo Freire was consistent with these approaches which can be seen in his educational and political practice.

Después de hacer un análisis de la sociedad actual, donde se resalta la crisis originada por la globalización neoliberal de los mercados, que no es igual a mundialización social y democrática, se pasa a enunciar algunos movimientos o entidades que surgen de la identidad del yo, como contestación a la crisis neoliberal. El artículo termina proponiendo como salida a una sociedad injusta, la intersubjetividad dialógica que sintetiza el pensamiento de Manuel Castells y de Paulo Freire.

The article analyses the present society. This analysis emphasises the crisis caused by neoliberal worldwide extension of the markets, which does not mean social and democratic internationalisation. After, some movements or entities, which spring up from the self, are stated as a reply to the neoliberal crisis. The article ends proposing, as a way out towards a fairer society, the dialogical intersubjectivity that synthesises Manuel Castells and Paulo Freire's thought.

The writer, after refering some Paulo Freire's biographical features, tries to explain the anthropology that is basing dialogical pedagogy, as well as to approach sociological and liberating philosophy of Freirian Education.

This article gathers up the main Freire's ideas about mankind and society. Man is not only a being in the world but a being with the world. The culture created by mankind sets up from the world in order to transform it. We can distinguish three different human subject types: the inmersed one, the emerged one and the inserted one. The "man in the world" tries to run away from the culture of silence and makes up the culture of the dialogue, through which real participation, equality and justice are achieved. All in all Freire will go on being in force next century and his thought will contribute towards Adults Education, so that adults will be able to learn, do, live together and be.

The writer of this article describes an adult literacy programme implemented by teachers and teacher's training students, from Universidad de Fortaleza, in the State of Ceará, Brazil. Professor Vasconcelos, who teachers Pedagogy there, worked out, introduced and co-ordinated the project. People attending the literacy programme were University employees, who were unable to write and read correctly. The methodology followed to achieve the target was the one inspired in Paulo Freire. The process of becoming aware used, helped not only to achieve positive results with illiterates (gardeners, firemen, wardens, mechanics working at University Campus), but also to train teacher's training students, working as active agents on the programme, in Freirian literacy practice.

From the Freirian's proposal to read critically the reality, Adult People's Colectives of Valladolid think over the educational practice of this idea. The conception of the person as a growing knowledge holder, who is the protagonist in this process of culture construction through a pedagogical relatinship established by dialogue between equals.

Lola Amo y Lola Rojo recuerdan al amigo que inició un cambio de personalidad en muchos vecinos de los barrios más pobres de la ciudad de Valladolid, gracias a un conocimiento comprometido con la situación real donde vivían y siguen viviendo. Hablan en nombre de la Federación de Colectivos de Educación de Adultos de Valladolid (FeCEAV).

María Jesús de la Calle, en nombre del Departamento de Didáctica y Organización de la Facultad de Educación de Valladolid, hace un pequeño recorrido histórico por la extensa labor a favor de los alfabetizados a través de esos Colectivos anteriormente enunciados.

El catedrático de Historia Medieval, Julio Valdeón, en representación del Departamento del mismo nombre, de la Universidad de Valladolid, sitúa al personaje Millán en una época histórica, donde la dictadura franquista, reflejo del nacionalcatolicismo, impedía y fustigaba a quienes se atrevían a dinamizar una cultura que no fuera transmisión de los valores militaristas y coherentes con la doctrina del Movimiento Nacional, sino que intentaba educar para la libertad, la democracia y el compromiso social de y con los pobres.

Celso Jesús Almunia Fernández, destaca que a partir de la reunión conjunta de obispos y sacerdotes de 1971, se genera una corriente minoritaria en la Iglesia española que se compromete social y políticamente con la transformación social, cultural y espiritual de la España Contemporánea. De esta forma algunas de sus figuras más significativas emprenden procesos de cambio a partir del desarrollo de nuevas experiencias educativas. En este movimiento participa Millán Santos, quien manteniéndose fiel a su ministerio se compromete con sus circunstancias, con la educación de un barrio obrero.

Finalmente, el Rector de la Universidad de Valladolid, Javier Alvarez Guisasola rinde homenaje a la excelencia humana de Millán Santos.

Lola Amo and Lola Rojo remember their friend starting a change of personality in many neighbours of the poorest areas in Valladolid. This change was due to a knowledge committed on the real situation they lived and still live in. They speak on behalf of Federation de Colectivos de Educación de Adultos de Valladolid (FeCEAV).

María Jesús de la Calle, on behalf of the Organization Department, goes over the extense literacy work history through the above mentioned Collectives.

Professor Julio Valdeón, on behalf of the Medieval History Department, University of Valladolid, places the character of Millán in his historical age. The Franco period, Spanish Catholicism glint, impeded and lashed those daring to put energy into a culture which was not passing on militarist values, in line with the Movimiento Nacional. That culture tried to educate people for freedom, democracy and social committment to help the poor.

Celso Jesús Almunia Fernández emphasizes that, starting from the joint meeting of bishops and priests of 1971, a new minority trend in Spanish church gets socially and politically involved in the social, cultural and spiritual transformation of contemporary Spain. Some of the most outstanding figures undertake processes of change starting from the development of new educational experiences. Millán Santos participates in this movement and, remaining loyal to his ministry, gets involved in his circunstances, in the education of a working-class district.

Finally, the Rector of the University of Valladolid, Javier Alvarez Guisasola, pays homage to the human excellence of Millán Santos.

Las respuestas de la sociedad ante este fenómeno van desde el rechazo y la manipulación hasta el interculturalismo, pasando por los modelos compensatorio y asimilador.

El interculturalismo es la respuesta que parece más justa y con más futuro, pues exige una serie de cambios que la sociedad debe incorporar entre los que destacamos la creación de un nuevo modelo de escuela acorde con los objetivos de la educación intercultural, lo que a su vez exige una formación inicial y permanente de los profesores en consonancia.

Even though there have been always migratory movements, it is obvious that since the sixties we find ourselves immersed in a new situation due to the spectacular demographic increase, the worsening of the North-South divide between poor and rich societies and the proliferation of civil and regional conflicts have accelerated the migratory trends. These facts together with the globalization of the media and information are creating a multicultural reality.

Society's answer to this phenomenon varies from recoil and manipulation to interculturalism, passing through the compensatory and assimilation models.

Interculturalism is the answer which seems the fairest and with the greatest possibility of success, as it requires a series of changes that society should incorporate, especially the creation of a new school model following the objectives of intercultural education, which itself, demands the initial and continual training of teachers.

This paper is intended as an analysis of teachers' beliefs about language and literature evaluation procedures. The appraisal of these beliefs is the basis on which a proposal is suggested for the reconceptualization of teachers' evaluative function within the frame of general teaching/learning processes and the constraints imposed by the subject matter itself. This conceptual alternative is meant to legitimize some innovative methodologies which, being procedural in nature, are in need of contextual and formative evaluation modalities.

En este artículo se revisan algunos estudios recientes sobre los futuros maestros y profesores de ciencias. Se analizan brevemente los planes de formación de los futuros maestros. Asimismo se revisa la formación inicial de los futuros profesores de enseñanza secundaria. Se revisan los trabajos más recientes sobre las ideas y expectativas de los alumnos de Magisterio, sus concepciones epistemológicas y sus conocimientos científicos. Asimismo se revisan los escasos trabajos que se han encontrado sobre las ideas docentes y los conocimientos de los futuros profesores de ciencias de la enseñanza secundaria. La principal conclusión que se desprende del análisis es que con los futuros maestros que impartirán asignaturas de ciencias el problema está en los conocimientos de ciencias, mientras que con los futuros profesores de ciencias el problema está en la formación psicopedagógica.

In this article I review some recent studies on Spanish pre-service primary and secondary education science teachers. The curriculum for initial trainig of scoolteachers are reviewed. In addition, the initial training of secondary teachers. I have reviewed the most recent works on ideas, expectatives, epistemological beliefs and science knowledge of preservice school teachers. In adition, I review the few works that I have found on teaching conceptions and science knowledge of future secondary school teachers. The main conclusion of this review is that the problem with future school teachers is with scientific knowledge while the main problem with future secondary school science teachers is with psychopedagogical background.

An Educational Change Program for University Teaching Staff in National University of Rio Cuarto (Argentina) is shown. This Program includes two prior lines: (1) establishing achademic spaces to develop a sistematic process of reflection, and training that allows to introduce pedagogic innovations in the university classroom (Innovation Pedagogic Projects, Postgrade Courses, Department Advising); and (2) interdisciplinar cooperation and advising in the currilular reformulation of the training teachers' substantive and pedagogic contents. Through the description of the experience, some relevant propositions which originated innovating proposals and curricular projects in Science Education, are presented.

In this article it is accepted that the present design of school practicum for Primary and Secondary Education Teachers is not ajusted to the real needs of a reflective and critical teacher. For this reason the basis of a new model are shown in order to be discussed and analysed by teachers from all Universities.

This article tries to verify the importance given, in the anarchist circles of Spain in the late 19th. century and the beginning of the 20th. century, to education and culture as instruments able to transform reality. In the first section, I have tried to offer a general framework, which would let the reader know the main characteristics of the ideology, mentality and vital approaches of the people close to the libertarian movement. Then, I go over some of the theoretical proposals of the libertarian pedagogy in order to revise, in a critical way, some of the anarchist educative experiences developed in Spain between the beginning of one revolutionary period (1868) and the end of another (1939).