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cault and a social epistemology of school practices. Educational Theory, 47, 384- 424. Schutz, A. (1998). Caring in schools is not enough: Community, narrative, and the limits of alterity. Educational Theory, 48, 373-403. Shor, I. (1997). Forward: Where does subject matter come from and what do we do with it? In G. Tayko & J. P. Tassoni (Eds.) Sharing pedagogies: Students & teachers write about dialogic practices. Portsmouth, NH: Boynton/Cook Publishers. Strine, M. S. (1993). Of boundaries, borders, and contact zones: Author(iz)ing pedagogical practices. Communication Education, 42, 367-376. Tayko G., & Tassoni J. P. (Eds.). (1998). Sharing pedagogies: Students & teachers write about dialogic practices. Portsmouth, NH: Boynton/Cook Publishers. Wood, J. T., & Lenze, L. F. (1991). Strategies to enhance gender sensitivity in communication education. Communication Education, 40, 16-21. Yep, G. A. (1998). Freire's conscientization, dialogue, and liberation: Personal reflections on classroom discussions of marginality. Journal of Gay, Lesbian, and Bisexual Identity, 3, 159-166. Endnotes 1. This is a revised version of an essay originally presented to the Ethnography Division at the Eighty-Sixth Annual National Communication Association Meeting, November 9th, 2000 in Seattle, WA. I extend my warm thanks to Jonathan M. Gray and two anonymous reviewers for their helpful comments on earlier drafts. 2. I use the term “critical” as an adjective throughout this essay to inform those words described by it with a set of assumptions embedded in critical social theory. Kincheloe and McLaren (in press) merit quoting here, at length, their outline of the key criticalist assumptions to which I gesture: [K]nowledge is not preontologically stored in nature's archive waiting to be discovered by the thinker with the right formulae but rather is fundamentally mediated by the language of analysis adopted by the thinker; all theoretical and philosophical discourses are constituted within relations of power, which are informed by history and culture; logical facts can never be isolated from the domain of values or removed from forms of ideological inscription; the relationship between object and concept and object and signifier and signified is never stable or fixed and is often mediated by the social relations of capitalist production and consumption; language is central to the formation of subjectivity (conscious and unconscious awareness); certain groups in any society are privileged over others and while the reasons for the privileging may vary widely, the subordination and superordination that characterizes contemporary societies is most forcefully reproduced when subordinates accept their social status as natural, necessary, or inevitable; oppression has many faces that focusing on only one at the expense of others (e.g., class oppression vs. racism) often eludes the interconnection among them; and mainstream research and teaching and thinking practices are generally, although most often unwittingly, implicated in the reproduction of systems of class, race, and gender oppression” (in McLaren, 1994, p. xi). 3. Freire (1970) describes “conscientization” as an ongoing process by which a learner moves toward a critical consciousness. For Freire, as for many of the critical pedagogues who have followed in his footsteps, this process is the heart of liberatory (or critical) education. It should be noted that developing a “critical consciousness” diff