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In this article, I draw on ethnographic fieldwork among popular adult education non-governmental organizations (NGOs) in Brazil to show how popular educators interpreted and acted based on Freirean pedagogical theory in ways that appeared to reduce its potential for social change. I pay particular attention to three complicated issues that continue to trouble popular or critical educators everywhere: understanding the meaning of dialogue, transforming traditional teacher-student relations, and incorporating local knowledge into the classroom. In what follows, I first outline some of the basic tenets of Freire’s philosophy. I then discuss the setting of this study, the history of popular education in that region, and the methods by which I collected the data for this study. In the core of the article, I use ethnographic data to show how Brazilian adult educators understood and employed Freirean pedagogical theory. I then discuss what these findings teach us about critical literacy and critical pedagogy. In the final section, I discuss the implications of these findings for two contemporary international educational efforts: (a) pedagogical efforts, especially among Latin American and Latino/a educators, to develop a pedagogy of caring and “love” and (b) recent attempts by critics of orthodox education, research, and development to ensure that indigenous knowledge is recognized, respected, protected, and employed.

I love academic work: I love studying, learning, reading, researching, growing in my understanding of the world and – on good days – stoking the fire of enthusiasm for change in the world, for helping, for action. It is the structure within which the work is made to take place that is oppressive. I am merely pointing out the academy’s systemic deficiency at creating an adequate space for real education to occur the academy as we know it today. In a paper I recently wrote, I pointed out that the cost – the cold hard cash – of education is exponentially higher for a poor person, that is: for someone for whom the system has not been established to serve. More and more I am realizing that the price of such an education is more than cash – it’s our relationships with our families, our ability to function in a non-exhausted manner, our battling against defeat – psychologically, spiritually, and materially. It is from this fact that the accusation that the academy as we know it perpetuates inequalities inherent to the system it currently exists in. So, without further ado, here is section one of “Education-as-Commodity versus Education-as Social Justice: a brief Freirean analysis of the Academy Today.”