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His concern to look for words that have the possibility of generating new ways of naming and acting in the world when working with people around literacies is a good example of this.Fifth, a number of informal educators have connected with Paulo Freire’s use of metaphors drawn from Christian sources.

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‘the most significant educational thinker of the twentieth century’.

He wasn’t – John Dewey would probably take that honour – but Freire certainly made a number of important theoretical innovations that have had a considerable impact on the development of educational practice – and on informal education and popular education in particular.

However, Paulo Freire was able to take the discussion on several steps with his insistence that dialogue involves respect.

It should not involve one person acting on another, but rather people working with each other.

as the unilateral educator of the educatees, in order to be born again as the educator-educatee of the educatees-educators.

An educator is a person who has to live in the deep significance of Easter.An important element of this was his concern with conscientization – developing consciousness, but consciousness that is understood to have the power to transform reality’ (Taylor 1993: 52).Fourth, Paulo Freire’s insistence on situating educational activity in the lived experience of participants has opened up a series of possibilities for the way informal educators can approach practice.Educators need to look for ‘teachable moments’ – but when we concentrate on this we can easily overlook simple power of being in conversation with others.Fourth, what is claimed as liberatory practice may, on close inspection, be rather closer to banking than we would wish.Freire was able to draw upon, and weave together, a number of strands of thinking about educational practice and liberation.

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