By Erin Murphy-Graham
Juanita used to be seventeen years outdated and pregnant together with her first baby whilst she begun an task that might "open" her brain. dwelling in a distant Garifuna village in Honduras, Juanita had dropped out of faculty after the 6th grade. In 1996, a brand new academic application, Sistema de Aprendizaje Tutorial (Tutorial studying approach or SAT), used to be began in her neighborhood. this system helped her see the area another way and open a small enterprise.
Empowering ladies via schooling has turn into a most sensible precedence of overseas improvement efforts. Erin Murphy-Graham attracts on greater than a decade of qualitative learn to envision the reviews of Juanita and eighteen different ladies who participated within the SAT software. Their narratives recommend the straightforward but refined methods schooling can spark the empowerment technique, in addition to the function of fellows and boys in selling gender equality.
Drawing on in-depth interviews and school room commentary in Honduras and Uganda, Murphy-Graham indicates the possibility of the SAT application to empower ladies via improved entry and enhanced caliber of secondary schooling in Latin the US and Africa. An appendix presents samples of the school room classes.
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Additional resources for Opening Minds, Improving Lives: Education and Women's Empowerment in Honduras
In short, education appears as one variable in this empowerment equation, but we learn relatively little about the presumably empowering skills and dispositions that education imparts. The second tendency in the literature is to investigate how a particular intervention or combination of social indicators (treated as predictors) fosters women’s empowerment. In other words, empowerment is viewed as an outcome. For example, Adato and colleagues (2000) conducted a mixed-methods evaluation of Mexico’s multifaceted federal welfare program, PROGRESA, which included an adult education component focusing on women’s empowerment.
A global resurgence in religion is under way (Lunn 2009; Thomas 2004; Tyndale 2003). In developing countries this trend may be the result of the failure of the secular state to produce democracy or development, as well as an outcome of the widespread inequalities of wealth brought by the neoliberal prescription of free markets and open economies (Thomas 2004). Evidence of this renewed interest in religion and development is the World Faiths Development Dialogue (WFDD), started in 1998 by James Wolfensohn, then president of the World Bank, and Lord George Carey, then archbishop of Canterbury.
In CST, Leonardo explains, criticism functions to “cultivate students’ ability to question, deconstruct, and then reconstruct knowledge in the interest of emancipation” (2004, 12). Such criticism is not a form of refutation or an exercise in rejection, faultfinding, or backbiting, nor is it valued in and of itself. Rather, the goal of criticism is to foster intellectual engagement and develop language that penetrates the core of relations of domination, such as race, class, and gender (Leonardo 2004).