IntroductionIn 2010, the Faculty of Education at the Nelson Mandela Metropolitan University (NMMU) embarked on an 18-month-long re-visioning journey, which culminated in the f ' vision and mission. Through this process, it took the first steps towards mutual humanisation (see Freire, 2003) as part of addressing and working with a dehumanising legacy, and acknowledging its presence in education in South Africa today. Zinn and Rodgers (2 " been absorbed, wittingly and unwittingly into relationships within educational arenas which mirror and depict hierarchies of power, cultures of compliance, fear, as well as suppression and loss of " f ' -visioning journey was the foundation for a curriculum renewal process that now seeks to embody a humanising pedagogy as the key philosophical underpinning of its vision, mission, and renewed curriculum-aligned to the u ' adoption of the same. The Abakhwezeli1 (isiXhosa word for fire stokers) team was set up as a group of 10 people who facilitate and lead programme teams as part of curriculum renewal in the NMMU Faculty of Education. The four authors2 of this article are all part of the Abakhwezeli team.In facilitating rehumanisation (see Freire, 2003, p. 68) in the South African context, a diversity of perspectives around the concept of a humanising pedagogy prevails, given the variety of lived experiences and histories. Hence, it is to be expected that the meaning, embodiment, praxis, and permeation of a humanising pedagogy into our living, learning, and teaching spaces be informed by different understandings. Therefore, as part of the curriculum renewal journey, the Abakhwezeli, together with their programme teams, explored their understandings of a humanising pedagogy in a spirit of "'mutual vulnerability' as a humanising pedagogical principle that is central to educational " K Z & Porteus, 2009, p. 109). In our 2013 end of year review retreat, the Abakhwezeli undertook to explore collaboratively their developing perspectives on the concept within the mode of enacted reflexivity, which " ra " Maton, 2003, p. 55). In particular, the purpose of the exercise was to develop shared understandings of what a humanising pedagogy could mean for us as leaders, teachers, and learners ourselves. Maton (2003, p. 55) advanced the idea that enacted reflexivity as sociological reflexivity "addresses the social relation of knowledge rather than its epistemic relation (Maton, 2000), that is, the subject's relation to knowledge (who does the objectifying) rather than the object's relation to the knowledge (what is being objectified and how)."For the authors of this article, each of us came to this work from different starting points. Denise Zinn had engaged in research and advocacy related to humanising pedagogies from a transformative perspective as part of her portfolio as Dean of the Faculty of Education at both the University of Fort Hare and NMMU. She has coauthored articles on the subject (Adam, Zinn, Kemp, & Pieterse, 2014; of programme. r o curriculum renewal frameworks as a leader of the NMMU's Institutional Research Theme on Keet et al., 2009; Zinn & Rodgers, 2012). Denise had been actively promoting the discourse in Humanising Pedagogies. Kathija Adam, as Director of the School for Continuing Professional Development and as an academic who is passionate about creative and innovative teaching and learning, adopts a Freirean perspective and subscribes to a humanising pedagogy: "A humanizing education is the path through which men and women can become conscious about their presence in the world. The way they act and think when they develop all of their capacities, taking into consideration their needs, but also the needs and aspirations of others" (Darder, 2003, p. 498 citing Freire and Frei Betto, 1985, pp. 14-15). For Raj Kurup and Andre du Plessis as Head of Programme for the honours and postgraduate certificates in education (PGCE) respectively, their engagement with the notion of a humanising pedagogy has been with the co-constructed faculty curriculum framework. …

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回到源头：理解人性化教学法的反思和转变

引言2010年，纳尔逊·曼德拉城市大学（NMMU）的教育学院开始了为期18个月的改版之旅，最终实现了愿景和使命。通过这一过程，它迈出了走向共同人性化的第一步（参见Freire，2003），作为应对和处理非人性化遗产的一部分，并承认其在当今南非的教育中的地位。Zinn和Rodgers（2“被有意无意地融入了教育领域中的关系，这些关系反映并描绘了权力等级，顺从文化，恐惧，压制和丧失“ f”愿景的旅程，这是课程的基础更新过程，现在试图将人性化的教学法作为其愿景，使命，并根据他们的采用情况更新了课程表。Abakhwezeli1（isiXhosa指的是火ok）一词由10人组成，他们负责推动和领导计划团队，作为NMMU教育学院课程更新的一部分。本文的四位作者2都是Abakhwezeli团队的一员。在促进南非人性化的过程中（参见Freire，2003，第68页），围绕人性化教学法概念的观点普遍存在，生活经验和历史。因此，可以预见的是，人性化教学法在我们的生活，学习和教学空间中的意义，体现，实践和渗透将通过不同的理解来告知。因此，在课程更新过程中，Abakhwezeli及其计划团队一起，本着“互易性”的精神，探索了他们对人性化教育学的理解，这是一种对教育至关重要的人性化教育学原理，“ KZ＆Porteus，2009，p。109）。在我们2013年的年终审查务虚会中，Abakhwezeli承诺在制定的反身性模式下合作探索他们对该概念的发展观点，“ ra” Maton，2003，p。55）。特别是，该练习的目的是就人性化的教学法对我们作为领导者，老师和学习者本人意味着什么，形成共识。Maton（2003，p。55）提出了以下观点：制定反思性是因为社会学反思性“是在解决知识的社会关系而不是认识论关系（Maton，2000），即主体 作为持续专业发展学院院长，以及对创新和创新教学和学习充满热情的学者，他采用弗莱里亚人的观点并赞同人性化的教学法：“人性化的教育是男人和女人可以成为有意识的道路关于他们在世界上的存在。他们在发展所有能力时的行为和思考方式，既要考虑到他们的需求，又要考虑其他人的需求和抱负”（Darder，2003年，第498页，引用了Freire和Frei Betto， 1985，第14-15页）。对于拉吉·库鲁普（Raj Kurup）和安德烈·杜·普莱西斯（Andre du Plessis）分别作为荣誉课程和研究生证书课程（PGCE）的负责人而言，他们与人性化教育学概念的互动一直与共同构建的教师课程框架共同进行。… 采纳弗莱雷亚人的观点，并赞同人性化教学法：“人性化教育是男人和女人可以意识到自己在世界上存在的途径。他们在发展所有能力时的行为和思考方式，要考虑到他们的需求，还有其他人的需求和期望”（Darder，2003年，第498页，引自Freire和Frei Betto，1985年，第14-15页）。对于拉吉·库鲁普（Raj Kurup）和安德烈·杜·普莱西斯（Andre du Plessis）分别作为荣誉课程和研究生证书课程（PGCE）的负责人而言，他们与人性化教育学概念的互动一直与共同构建的教师课程框架共同进行。… 采纳弗莱雷亚人的观点，并赞同人性化教学法：“人性化教育是男人和女人可以意识到自己在世界上存在的途径。他们在发展所有能力时的行为和思考方式，要考虑到他们的需求，还有其他人的需求和期望”（Darder，2003年，第498页，引自Freire和Frei Betto，1985年，第14-15页）。对于拉吉·库鲁普（Raj Kurup）和安德烈·杜·普莱西斯（Andre du Plessis）分别是荣誉教育和研究生证书课程（PGCE）的计划负责人，他们与人性化教育学概念的参与一直与共同构建的教师课程框架共同进行。… 人性化教育是男人和女人可以意识到自己在世界上的存在的途径。他们在发展所有能力时的行为和思考方式，既要考虑到他们的需求，又要考虑其他人的需求和抱负”（Darder，2003年，第498页，引自Freire和Frei Betto，1985年，第14-15页） ）。对于拉吉·库鲁普（Raj Kurup）和安德烈·杜·普莱西斯（Andre du Plessis）分别是荣誉课程和研究生证书课程（PGCE）的负责人，他们与人性化教育学概念的合作一直与共同构建的教师课程框架一起进行。人性化教育是男人和女人可以意识到自己在世界上的存在的途径。他们在发展所有能力时的行为和思考方式，既要考虑到他们的需求，又要考虑其他人的需求和抱负”（Darder，2003年，第498页，引自Freire和Frei Betto，1985年，第14-15页） ）。对于拉吉·库鲁普（Raj Kurup）和安德烈·杜·普莱西斯（Andre du Plessis）分别是荣誉课程和研究生证书课程（PGCE）的负责人来说，他们参与人性化教育学的理念一直与共同构建的教师课程框架保持一致。对于拉吉·库鲁普（Raj Kurup）和安德烈·杜·普莱西斯（Andre du Plessis）分别作为荣誉课程和研究生证书课程（PGCE）的负责人而言，他们与人性化教育学概念的互动一直与共同构建的教师课程框架共同进行。… 对于拉吉·库鲁普（Raj Kurup）和安德烈·杜·普莱西斯（Andre du Plessis）分别作为荣誉课程和研究生证书课程（PGCE）的负责人而言，他们与人性化教育学概念的互动一直与共同构建的教师课程框架共同进行。…