ISSN 0213-7771 - e-ISSN 2443-9991
https://doi.org/10.12795/CP.2025.i34.v1.04

Cuestiones Pedagógicas, 1(34), 2025, 47-66

Public Pedagogy as a tool for Lifelong
learning and Critical Transformation in
Nigeria: A Social Justice Perspective to

Education of the Youths and Adults

La pedagogía pública como herramienta para el aprendizaje
permanente y la transformación crítica en Nigeria: Una

perspectiva de justicia social para la educación de jóvenes y
adultos.

Samir Halliru
Bayero University, Kano

samirhalliru@gmail.com
https://orcid.org/0000-0002-0101-8072

Resumen: Abstract:

La pedagogía pública, como concepto
neoliberal, se ha popularizado recientemente
en el norte global como herramienta para el
aprendizaje permanente/educación de
adultos. La pedagogía pública se entiende
como diversas formas, procesos y lugares de
educación y aprendizaje que se producen
más allá del ámbito de las instituciones
educativas formales. En este documento se
sostiene que el reconocimiento de la
autoridad del conocimiento en el ámbito
público sería pertinente para resolver los retos
contemporáneos de desarrollo económico,
social y político que afectan a Nigeria. Este
trabajo adopta el análisis documental de
documentos sobre pp y obras seminales de
Freire (1993) Pedagogía del Oprimido y
Gramsci (1971) Selecciones de los cuadernos
de la cárcel. Los métodos de análisis
empleados fueron el análisis del discurso y el
análisis temático. Este documento presenta
revisiones sobre los conceptos de PP,

Public pedagogy, as a concept has been
recently popularised in the global north as a tool
for lifelong learning/adult education. Public
pedagogy is seen as various forms, processes,
and sites of education and learning that occur
beyond the realm of formal educational
institutions. This paper argued that
acknowledging the authority of knowledge in
the public realm would be relevant in solving the
contemporary economic, social and political
development challenges affecting Nigeria. This
paper adopts documentary analysis of papers
on pp and seminal works of Freire (1993)
Pedagogy of the Oppressed and Gramsci
(1971) Selections from the prison notebooks.
The method analysis employed were discourse
and thematic analysis. This paper present
reviews on the concepts of PP, lifelong learning
and critical transformation for the purpose of
understanding the argument of the paper. It
presents the overarching discussion on the
relevance of public pedagogy in the promotion

Recibido: 25/03/2025 | Revisado: 10/04/2025 | Aceptado: 28/04/2025 |
Online First: 01/06/2025 | Publicado: 30/06/2025

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Samir Halliru

aprendizaje permanente y transformación
crítica con el fin de comprender el argumento
del documento. Presenta el debate general
sobre la relevancia de la pedagogía pública
en la promoción del aprendizaje permanente
y la transformación crítica. El documento
revela el poder de la PP para crear acceso y
oportunidades de aprendizaje sin barreras.
Revela además que el aprendizaje a través de
la cultura popular es una de las herramientas
más importantes de empoderamiento y
liberación de jóvenes y adultos. Reveló que es
necesario censurar el uso de contenidos de
PP para evitar perjudicar a los demás. El
artículo concluía que el pp debería servir
como fuente de aprendizaje permanente,
empoderamiento y creatividad.

of LLL and critical transformation. The paper
revealed the power of PP in creating access
and opportunity to learning without any barrier.
It further revealed that learning through popular
culture is one of the most important tools of
empowerment and liberation of youths and
adults. It revealed that there is need for
censorship on the use of PP content to avoid
harming others. The paper concluded that pp
should serve as source of LLL, empowerment
and creativity.

Palabras clave: Aprendizaje crítico,
aprendizaje permanente, pedagogía pública y
justicia social.

Keywords: Critical learning, Lifelong learning,
Public Pedagogy and Social Justice.

Introduction

In the most recent time, the neoliberal policies of lifelong learning have travelled
across the globe with the aim of making learning/education more accessible through
opening different learning frontiers. This happens with the emphasis on lifelong
learning and life wide approach to learning as a tool of social justice, human capital
development and social transformation (Halliru, 2018). This development in lifelong
learning requires individual and groups to acquire new skills and competences as part
of meeting with the economic, social and political development challenges of the 21st
century (Medel-Anonuevo, Ohsako & Mauch (2001). To fulfil the mission of LLL in
making education more accessible and empowering requires activating public
pedagogies at the disposal of learners to serve as a source of learning in context such
as Nigeria, where literacy level is still low and the school-drop-out is still high, as would
be seen later.

It should be noted that international, regional and local organisations such as
UNESCO, OECD and EU are amplifying the discourse of lifelong learning using
different learning platforms. To make learning more accessible and empowering public
pedagogy (various sites of learning beyond the realm of formal settings) are visible
and making impact in countries such as the UK and other European countries.
Charman, & Dixon (2023) argued that public pedagogy is concerned with critical shifts
to recognise knowledge and authority in the public realm. This paper argued that
acknowledging the authority of knowledge in the public realm would be relevant in
solving the contemporary economic, social and political development challenges
affecting humanity in countries such as Nigeria (poverty, out-of-school population, low
literacy, deficit skills, food insecurity, inequality, illiteracy, gender violence, racism,

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Cuestiones Pedagógicas, 1(34), 2025, 47-66

Public Pedagogy as a tool for Lifelong learning and Critical Transformation in Nigeria: A Social Justice
Perspective to Education of the Youths and Adults.

migration, crimes, war, insurgency and climate change). This argument is based on
the premised that not acknowledging and utilising public sites of learning in countries
such as Nigeria might lead to the possibilities of missing knowledge in the public
domain in our everyday life. These public pedagogies include public culture
(newspaper, magazine, radio, TV), social media platforms (Twitter, Facebook, TikTok
etc), informal educational institutions and public space (museum, zoo, monuments)
and intellectual and social activism platforms (NGOs, grassroots organisations and
social movements). All these are learning platforms through which lifelong learning
can be promoted in different dimensions of human life, such as social justice, human
capital development and social transformation aspect of education. These learning
platforms have implications for shaping the future of lifelong learning/adult education
in building individuals and groups and arguably promoting free and autonomous
youths and adults capable of making inform choice within their immediate
communities. These would bring learning and knowledge back to communities. The
latter part of this would refer to the work of educators such as Antonio Gramsci (Prison
Notebook) and Freire (Pedagogy of the oppressed) whose works signify the important
of public pedagogies as means of empowering youths and adults from the shackles of
illiteracy, disempowerment and oppression happening within human community.

The linear nature of formal education system within the Nigerian context has
impacted on the young boys and girls transition to higher education and the situation
has made these groups at disadvantaged. For example, between 2011 to 2013 only
50%, 49.6% and 49.3% of young boys and girls have English and Mathematics
requirement for enrolment into higher education (National Bureau of Statistics, 2014).
Going further even those who met the criteria are excluded by certain parameters such
as availability of place (space), catchment area and meeting the requirement of post-
UTME. According to data made available by JAMB Annual Report (2012) between
2008 to 2012 the percentage of young boys and girls admitted into universities was
lingering between 11.3% to highest 14.8% respectively. The question where these
categories of young people are going after experiencing limited access and
opportunity for engagement in education and training. This presumably might be a key
factor for the raising level of insecurity and youth involvement in criminal activities
within the Nigerian context. Furthermore, NBS (2010) report shows that 64.1% of
young people who were in school lacked the appropriate skills to be able to maintain
sustainable life. The data further shows that 21.3% of young people within the context
were out of school with no opportunity for transition to learning or employment. The
literacy rate remains low, with some states reporting below 30% among school-aged
children (UNICEF, 2022). The data shows that rate of out of school children remain
with some states reporting highest percentage of 67.6% and the lowest of 39.2%.

From the above analysis young people within the Nigerian context are frustrated
by the educational, economic, social and political challenges. The large segment of
the population mostly young people that are poorly served by the formal education
structure are not in education, training or employment. These might not be
unconnected with the raising level of insecurity, insurgency and kidnapping going on
within the context. Maguire et al. (2013) found that NEETs (young people not in

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Samir Halliru

education, employment or training) are likely to have poor health status and are more
likely to engage in criminal activities. The Boko Haram insurgency, vandalization of
crude oil pipelines, kidnapping, banditry and thuggery were mostly perpetrated by
young people. These shows that the prevalence of social exclusion from education
system and malfunction economy made certain people and communities vulnerable.
It is important to note even graduates lack critical thinking skills to navigate through
challenging terrain of unemployment, poverty and other sub-human condition within
the Nigerian context.

Moreover, the adult literacy profile in the Nigerian context is still not impressive
despite the effort to improve it (Chieke, Madu, & Ewelum, 2017). The situation was
further shown by National Bureau of Statistics (2010) that shows greater disparity
between urban 73.6% and rural 49.5%. The situation exposed rural dwellers to high
level of poverty and susceptibility to insecurity. The adult literacy profile among 36
states of the federation shows that Lagos maintains the lead among the states with
87.7 per cent, while Kwara State the lowest adult literacy rate of 42.6 per cent (National
Bureau of Statistics, 2010). These shows even adult education programme for access
to different categories of adults might not be readily available for the empowerment of
adult population within the context. This situation is so despite both the federal and
state government making effort through National Commission for Adult and Non-
Formal Education (NMEC) and State Agencies for Mass Education. One major issue
of the adult education centres within the context are run by volunteers and not
professional adult educators. This presumably affect the training of economic viable
citizenry within the context. The structure of both formal and non-formal education sub-
sector needs avoid rigid and non-flexible structure that would affect the achievement
of best global practices of adult education. The structure of adult education programme
is from basic literacy to post literacy programmes. This structure affects mainstreaming
of product of adult education to formal education programme.

This paper argued that the Nigerian education system needs to be made flexible
and practicable to transformed individual and group within communities to meet the
lifelong learning mantra through acknowledging public pedagogy or knowledge at the
realm of the public. These would presumably reduce or minimize powerlessness and
challenging conditions affecting youths and adult population (poverty, illiteracy,
unemployment, deficit skills and involvement in criminal activities) in Nigeria.

This argument is relevant because Nigeria is one of the signatories to lifelong
learning policies that travel across borders to address inequalities and disparities in
access to education. For example, Nigeria amends to its educational policies in the
early 2000 and 2013 to meet Educational for All, as part of Millennium Development
Goals initiatives (Federal Ministry of Education, 2015). More recently, there was the
Sustainable Development Goals all part of the efforts to make education more
accessible and empowering for humanity especially the disadvantage population. See,
for example SDG goal 4 "Ensure inclusive and equitable quality education and
promote lifelong learning opportunities for all and SDG 5, which is responsible to
"Achieve gender equality and empower all women and girls, especially in different
aspect of life. Thus, this paper argues that working to ensure inclusivity and gender

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Public Pedagogy as a tool for Lifelong learning and Critical Transformation in Nigeria: A Social Justice
Perspective to Education of the Youths and Adults.

equality in education and other different aspects of life requires the integration of public
pedagogy as a tool for empowerment, liberation and subsequent achievement of SDG
goals related to education.

This paper is important for Nigeria as a trigger for opening discussion on the
need for employing public pedagogy as a way of empowering and liberating youths
and adults from the shackles of illiteracy, poverty, dehumanisation, criminality and
limited access to education within their communities. The following are the justification
for employing public pedagogy as a learning tool in Nigeria:

1) It would be a ground for making education accessible and empowering
2) It would be a way of solving economic, social and political development

challenges in Nigeria
3) It would be a way of boasting economic growth and development
4) It would be a way of developing lifelong learners and critical thinkers

capable for promoting healthy economic and social settings
5) It would be a way of developing free and autonomous citizenry
6) It would be a way of solving security challenges such as banditry,

kidnappings and insurgency
7) It would be a way of shaping and building individual identity formation
8) Covid19 pandemic has shown that public pedagogy could be utilised to

impact knowledge
With these justifications lifelong learning and public pedagogy is highly needed

for changing the world of work, individual wellbeing, societal resilience, community
cohesion, and a rejuvenated democracy (Holford & Michie, 2024).

This paper argued that acknowledging the authority of knowledge in the public
realm would be relevant in solving the contemporary economic, social and political
development challenges affecting humanity (poverty, food insecurity, inequality,
illiteracy, gender violence, racism, migration, crimes, war, insurgency and climate
change) in Nigeria. It can be argued that for the future of youths, adults and a nation
to be bright, equal access and opportunities should become a priority at all levels of
education through various means of learning. The paper adopted a documentary
review of public pedagogy and Freire’s and Gramsci’s position on public pedagogy,
using discourse analysis, on the promotion of lifelong learning for the betterment of
the society.

Methodology

This paper adopts documentary analysis of papers on public pedagogy and
seminal works of Freire (1993) Pedagogy of the Oppressed and Gramsci (1971)
Selections from the prison notebooks. It also includes looking at other sources that are
critical in the advancement of public pedagogy. Public pedagogy is a recent
development in the global north and there was less discourse of the term in the global
south in research and proposition. The analysis method adopted for the paper is
discourse analysis with a view to bringing out good understanding of how public
pedagogy could be relevant as a tool of Lifelong learning and Critical Transformation

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Samir Halliru

in Nigeria. Discourse and thematic analysis were employed to present the position of
paper. The paper is trying to advance the discourse and application of public pedagogy
or the authority of knowledge in the public realm for the empowerment and
transformation of youths and adults in Nigeria. Themes were developed for the
purpose of discussing the paper as would be seen later.

Literature Review and Concepts

This section review concepts of public pedagogy, lifelong learning and critical
transformation for the purpose of understanding the position of the paper.

Public Pedagogy

Public pedagogies are various forms and sites of learning, which occur beyond
the realm of formal educational institutions. These sites of learning include social
media platforms and other historic learning platforms that can offer more empowering
learning content. O'Malley, Sandlin, & Burdick (2020) defined, public pedagogy as the
various forms, processes, and sites of education and learning occurring beyond realm
of formal schooling settings and practices. It is always aimed at providing access to
education to different marginalised groups by using public space. This idea was rooted
from the critical pedagogy perspectives of Freire, Gramsci and Illich, who called for
the de-institutionalization of education so that every individual would learn by using
different learning platforms accessible to the public within their communities without
any restrictions. This idea as advocated in this paper, it is highly needed in countries
such as Nigeria where the literacy level is still low, and education is not translated to
real empowerment of the citizenry. With current formalised education in Nigeria there
is still manifestation of high-level poverty, unemployment and disempowerment among
the educated youths and adults.

The concept of public pedagogy (PP) as argued would make sense in
acknowledging different learning platforms on which learning is taking place outside
formal educational settings. The proponents of the PP maintained that they are against
the power of institutions that positioned themselves as holding authority of knowledge
with the power to render community and public educative agents invisible (Charman,
& Dixon, 2023). Freire (1993) maintained that in the formal school settings teacher-
student relationship reveals its fundamentally narrative character with the teacher as
narrating subject and student as patient, listening objects. The scholars of public
pedagogy note that educative agent could be found in the everyday learning taking
place through public pedagogy but is often unrecognised due to its non-formalised
nature. Several public pedagogies with liberating power would be discussed to
understand how they would be relevant in solving economic, social and political
development challenges. The following are the platforms of learning beyond the realm
of formal settings:

1. Popular culture
2. Informal educational institutions and public space

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Public Pedagogy as a tool for Lifelong learning and Critical Transformation in Nigeria: A Social Justice
Perspective to Education of the Youths and Adults.

3. Dominant discourse platforms
4. Intellectual and social activism platforms
5. New media platforms (Social media platforms)

These learning platforms should be emphasized to make learning more

accessible and empowering to youths and adults within the Nigerian communities. The
application of these learning platforms would work to ensure the achievement of
education as a form of social justice, human capital development and social
transformation among adults and youths in Nigeria and beyond.

1. Popular culture
Popular culture are the learning platforms that involve the use of radio, television,

newspaper and magazine as source of learning. It is called popular culture because it
is at the disposal of the public for a very long time and people have become used to
it. Antonio Gramsci was one of the critical adult educators who teach and learn using
popular culture outfits such as newspaper, pamphlets and magazines. His father, a
local civil servant, was suspended from his job in 1898 on politically motivated charges
of corruption. This has brought hardship and suffering to the family, which made the
young Gramsci to suspend his study, but he continues to learn using socialist literature
introduced to him by his elder brother Gennaro (Henderson, 1988). Gramsci continue
to empower himself and others with the real knowledge that is empowering them to
see the world and understand the hegemonic relationships. Gramsci (1971) argued
that “every relationship of hegemony is an educational one” (p. 350). Gramsci spent
significant part of his life confined in prison but he has continued the work of reading
and writing especially, in January 1927 he was conveyed to Milan, and was permitted
to receive books and write two letters a week, Gramsci indicated some potential writing
projects in correspondence to his sister-in-law, Tatiana Schucht, who remained in Italy
during his imprisonment and became a vital source of support (Henderson, 1988). This
is part of the work Gramsci continue to do while in Prison and that has led to his first
Notebooks dated 8 February 1929. Gramsci’s correspondence (like his Notebooks)
was read by the prison authorities and subject to censorship, meaning that political
references to outside events had to be muted or entirely absent. A prosecutor once
remarked that “We must stop this brain from functioning for twenty years” (Bellamy,
1994, p. xxviii). The effort of the authorities to stop Gramsci shows the power of public
pedagogy in empowering adults and youths to think positively for their liberation from
dehumanisation and disempowerment by dominant culture within the community.
Gramsci’s stories and letters to his young sons offer fascinating insight into his
intellectual interests, personal feelings, and health during incarceration (Henderson,
1988). Those stories reminisced about his own childhood in Sardinia, Italy.

These great examples continued to show the importance of popular culture of
public pedagogy on learning and empowerment. Newspapers, magazines and related
have influence on the life of individuals and group but as Charman, & Dixon (2023)
portrayed are often unrecognised because of formal learning structure, which has
continued given content of learning as argued Freire (1993) that are detached from

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reality, disconnected from the totality that engendered them and could give them
significance (p.71). Freire continue to show the effect of formal structure of learning of
not having transforming power but only giving learners opportunity to memorize
mechanically the narrated content of learning. Popular culture platform can give
learners learning that is transforming and empowering, but the writer is not unaware
of the negative effect of the platform, which he argued most be regulated through other
processes. This is another caveat that needs to be research and thought about by
other writers interested in the subject matter.

2. Informal educational institutions and public space

Informal educational institution and public space are also great source of
ensuring social justice, human capital development and social transformation in
educational sector. These include zoos, museums, monuments and cultural centres
and including makarantar allo. It is argued that learning through this platform could
offer great inside into the past and how past could be relevant in solving contemporary
challenges affecting our world today. An interesting site of learning outside formal
learning visited by the author recently was the Robert Owen Centre. It is a great
learning platform right from the time of Robert Owen to date. Education in Robert
Owen’s new society: the New Lanark institute and schools. As it was viewed
Donnachie (2003) education in Robert Owen Society was only a single facet of a more
powerful social gospel which already preached community building on the New Lanark
model as a solution to contemporary evils in the wider world. Note Robert Owen (1771-
1858) was a social and educational reformer, remains a controversial and enigmatic
figure in the education and learning development among the marginalised and
disempowered population.

These informal learning as institutionalized indicate sites beyond formal
schooling that have been consciously created with pedagogical ends in mind
(O'Malley, Sandlin, & Burdick, 2020). These might include museums, monuments,
parks, and public art. Scholars working around public pedagogy draw attention to
public memory, the ideological nature of display, the epistemological influence of
historical forces, embodied and affective forms of learning beyond language, and
historical sites of public discourse (Greene, 2005; Hornsey, 2008; Kridel, 2010). This,
however, is against dominant educational discourse and practice that positioned
knowledge to be a thing already made and learning to be an experience already
known” (O'Malley, Sandlin, & Burdick, 2020).

These informal learning spaces are the platform for scholarship and
empowerment of citizenry. It is always freely available and accessible to the public
without prejudice. This paper calls for the entrenchment of Informal educational
institution and public space as a tool for lifelong learning and the achievement of SDG
goals in Nigeria. It challenges scholars and educators of the adults to open platform
for discourse on the relevance of these space for the common good of all.

The use of art was also a critical way of knowledge and education development.
This includes the use of local songs – pedagogy of song to empower the youths and
adults …. Rarara a local Hausa singer and Barmani choge, also a local Hausa singer

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Public Pedagogy as a tool for Lifelong learning and Critical Transformation in Nigeria: A Social Justice
Perspective to Education of the Youths and Adults.

are examples of knowledge in public pedagogy – Barmani choge sing a song for the
empowerment of women to be entrepreneurs and self-reliant to fight poverty and
idleness in their husbands’ houses.

3. Dominant discourse platforms

Dominant discourse platforms are important platforms for the empowering the
citizens to discover themselves and work towards liberating themselves from the
shackles of poverty, illiteracy and disempowerment. O'Malley, Sandlin, & Burdick,
(2020) maintained that scholarship in dominant discourses always help identify
pedagogical aspects of the cultural milieu to illustrate how these elements reinforce
specific forms of citizenship and reproduce identities. Freire is one of the great adult
educators advocating for dominant discourse platform, examples is his culture circle
in his advocacy to empower adults from illiteracy and oppression.

Cultural circles offer platform for discourse and journey towards self-discovering
and understanding. Freire (1993) shows that in one of their culture circles in Chile, the
group was discussing (based on a codification) the anthropological concept of culture.
During the discussion, a peasant who by banking standards was completely ignorant
said: "Now I see that without man there is no world." When the educator responded:
"Let's say, for the sake of argument, that all the men on earth were to die, but that the
earth itself remained, together with trees, birds, animals, rivers, seas, the stars,
wouldn't all this be a world?" "Oh no," the peasant replied emphatically. "There would
be no one to say: This is a world'."(p. 82). This shows the level of consciousness rising
of public pedagogy. It is just simple in its action, practice and dialogue approach to
empower the recipient of education. The orthodox way of learning has been
disempowering learners over the years of its practice.

Freire (1993) further argued that avoidance of dialogue or discourse with or by
the people under the pretext of organizing them, or of ensuring a united front, is really
a fear of freedom. It is fear of or lack of faith in the people. Dialogue is very key and
great source of learning and empowerment. Dialogue is presumably a very important
source of learning in public realm.

4. Intellectual and social activism platforms

According to O'Malley, Sandlin, & Burdick (2020) two strands of public
intellectualism emerged in the public pedagogy discourse. Reflecting Gramsci’s
intelligentsia (1971) and Said’s exiled intellectual (1994), emphasizes the role of
educators and other public intellectuals to create democratic public spaces and
transform social problems (Giroux, 2004). Giroux’s public intellectual is centred on but
not confined to the classroom, forming alliances to link critical imagination with public
activism. This is part of the work of Gramsci that has taken him to prison and thereby
costing his life. These, however, need to be moderated to prevent public disorder. In
the past many university students were introduced to intellectualism and social
activism for them to be empowered. However, the nature of the education system does
not empower students or give them power to have critical thinking. This is presumably

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one of the reasons for graduate living with poverty, unemployment and deficit skills to
have a good life in context such as Nigeria.

It is very important to revive intellectualism and learning using public
pedagogies to serve as a way of taking learning back to the community. This would
play a greater role in empowering learners and graduates to deal with poverty and
unemployment affecting them in Nigeria or Africa as a whole.

5. New Media Platforms (Social media platforms)

Social media platforms are a source of learning and knowledge development.
It is always at the disposal of the public. It is great source of promotion of lifelong
learning. Although recently social media has been utilised by the youth as a platform
for engaging provocation and other unwanted behaviours. Facebook, X, Telegram,
Instagram, Tik-Tok and related new media outfits.

Recent general elections, 2015, 2019 and 2023 saw the use of social media
was way of convincing the electorate to choose candidates. It is visible that these
social media outfits and can be converted to learning platforms. Evidence has shown
its impact of social on learning and performance of learners (Alshalawi, 2022;
Sivakumar, Jayasingh, & Shaik, 2023).

These are great source of learning that can provide access, opportunity and
attainment of satisfaction to the learners. Public pedagogy might be a learning carried
out in social spaces occupied by the public, however, Morris (2012) argued that it might
be anti-public if it is designed to advance commercial purpose to the neglect of public
empowerment. The private owning of education is what both Freire and Gramsci
challenged. Despite the criticism of public pedagogy, Eagerton (2011) maintains that
public pedagogy can provide ideological and spiritual conditions that encourage and
support taking moral and political responsibilities to challenge the status quo. This can
empowerment humanity with the moral reasoning to support progressive development
within their own context.

Lifelong Learning

Lifelong learning denotes a shift from focus on educational providers to focus
on how individuals and groups acquire new skills beyond formal educational settings.
It is learning throughout once life and in all spheres of human endeavour. Scholars
have argued that lifelong learning entail learning through formal, informal, non-formal
and even through self-direction (Aspin and Chapman, 2000; Billett, 2014; Halliru,
2018). However, Aspin & Chapman (2000) argued that rather than looking for precise
definition of lifelong, it is better to, ‘look at the use of this concept in the discourse of
those who employ it’ (p.6), under whatever circumstance.

This paper would rely on the perspective used by Longworth and Davies (1996)
and OECD (1996) to bring understanding of the term lifelong learning. Longworth and
Davies (1996) argued that learning should not only be continuous but should empower
learners to be critical of life with confidence and high sense of creativity. They present
definition of lifelong learning as follows:

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Public Pedagogy as a tool for Lifelong learning and Critical Transformation in Nigeria: A Social Justice
Perspective to Education of the Youths and Adults.

Lifelong is the development of human potential through a continuously supportive
process which stimulates and empowers individuals to acquire all the knowledge,
values, skills, and understanding they will require throughout their lifetime and
apply them with confidence, creativity, and enjoyment in all roles, circumstances,
and environments (Longworth and Davies, 1996, p.22).

Thus, lifelong learning is any knowledge acquire through whatever means that

empower people to live a good life without any challenge. This means that lifelong
learning address greater, individual, group economic, social and political development
challenges. It helps its adherent to fit in any role at work, education and throughout
their life. OECD (1996) defines lifelong learning as:

… a means of personal development of the individuals, countering the risk of
social cohesion, promoting democratic traditions, and responding to the
challenges posed by increasing global and knowledge-based economic and
social systems (p.292).

This shows that when lifelong learning is entrenched properly it would surely

address the current insurgency, banditry, kidnapping, economic, social development
challenge affecting Nigeria. A study by Halliru (2018) revealed that lack of proper
lifelong learning platform has frustrated significant number of youths not in education,
employment and training (NEET) and their activity might continue the continue to
threaten the country. Thus, call for the education system in Nigeria to be transformed
to meet the desire for lifelong learning through critical pedagogy and public pedagogy
perspective. This would lessen the out of school syndrome and in Nigeria. Halliru
(2018) argued that this would reduce powerlessness and challenging situations facing
youth and adults in Nigeria. It will always serve as a platform for social justice, human
capital development and social transformation in education sector in Nigeria. This
would also transform the economy and social standing of the country.

Several studies have shown the benefits of lifelong learning in personal and
societal transformation (Gormally, 2010; Tuckett and McAuley, 2005), and
Panagiotounis et al. (2017) examined the role of LLL in integrating socially vulnerable
young people.

Critical Transformation

Critical transformation is based on the belief that adult education is at
empowering individual and group to be out difficult situation thereby addressing social
exclusions. The drive for social transformation– oriented adult education is the notion
of empowerment. It is belief that public pedagogy has the capacity to empower
individual and groups with knowledge and convinced them to behave in certain.
Empowerment is about providing people with opportunities and powers to understand
and challenge ideologies, structures and cultural practices that impede their liberation
and empowerment (Halliru, 2018). Public pedagogy has the capacity to transform
youths and adults from victims of life to actors and agents of change capable of

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shaping and re-shaping their future and the future of others. Public pedagogy fosters
or hinder “transformational learning. It refers to learners developing more open and
inclusive worldviews and recognizing how “uncritically accepted and unjust dominant
ideologies are embedded in everyday situations” (Brookfield, 2000, p. 36).
Transformational learning develops an “alternative map of reality, grounded by a
political standpoint.

McLaren (1998) argued to engage in the struggle for humanisation or critical
transformation involve the following key ideas:

1. Good intention
2. The use of public pedagogy
3. Revolutionary movement of educators and of course of their student, who

informed by the principled ethics of compassion and social justice
4. Social solidarity and social interdependence
5. Movement for public pedagogy need to be international in scope and

composition'
6. Education system needs to be guided by the philosophy of critical education for

social transformation
7. Educators who are ready for critique of social injustice

These could not do this on its own without the commitment of the people, the right

use of public pedagogy and the prefiguration experience of good social relations that
would lie at the heart of transformed society.

Discussion

This section presents the overarching discussion of the paper and taking critical
position on the relevance of public pedagogy in the promotion of lifelong learning as a
tool of social justice, human capital development and social transformation. The
discussion presents different themes and sub-themes emerging from the paper, as
presented below.

Power of Public Pedagogy in Transformative learning

This present sub-themes on power of public pedagogy in transformative
learning such as sub-themes such as access to learning without barrier, liberating
power of PP, Formal Education as holding authority of knowledge render PP invisible.

The paper revealed the power of public pedagogy in creating access to learning
without any barrier. It shows the public pedagogy is aimed at providing education to
marginalised group who might dropout from education for the reason of money or any
other factor. When learning is at the public space it always becomes empowering with
the power of the learners to think, decide for themselves in learning instead of being
thought about as argued Freire (1993). He argued that when the relationship of
teacher-student is that of dominance and narration is the sonority of words, not their

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Public Pedagogy as a tool for Lifelong learning and Critical Transformation in Nigeria: A Social Justice
Perspective to Education of the Youths and Adults.

transforming power. PP gives the learners power of unveiling the reality and respond
to the situation as they find themselves. The problem of formal system of education is
that youths and adults are taught how to swim in a bear floor, which is very difficult and
disempowering. This is why many young people are struggling with poverty, low level
literacy and unemployment in Nigeria. Freire (1993) argued that teacher in that kind of
relation talks about reality as if it were motionless and static. Teacher’s task is to "fill"
the students with the contents of his narration - contents which are detached from
reality, disconnected from the totality of life that could give them significance.

This paper further revealed that PP is always against the power of formal
institutions as the holding authority of knowledge. This shows that formal system of
education darkens and make knowledge at the public space invisible. It is suggested
that PP is an educative agent could be found in the everyday learning taking place
through public pedagogy but is often unrecognised due to its non-formalised nature. It
has the power to transformed individuals as shown by Freire (1993) as a peasant who
by banking education standards was completely ignorant said: "Now I see that without
man there is no world." When the educator responded: "Let's say, for the sake of
argument, that all the men on earth were to die, but that the earth itself remained,
together with trees, birds, animals, rivers, seas, the stars, wouldn't all this be a world?"
"Oh no," the peasant replied emphatically. "There would be no one to say: This is a
world'."(p. 82).

The papers shows that public pedagogy as a liberating power for changing
individuals and groups to stand away from the shackles of poverty, illiteracy,
unemployment and disempowerment. Gramsci (1971) continue to empower himself
and others with the real knowledge from the public space for them to understand
hegemonic relationships in the world, which is disempowering. Gramsci (1971) argued
that “every relationship of hegemony is an educational one” (p. 350). Public
pedagogies have liberating power in making youths and adults understand how to
contribute to solving economic, social and political development challenges within their
context.
Public Pedagogy as Platforms of learning beyond the realm of formal settings

This section presents sub-themes such as learning through popular culture,
need for censorship of public pedagogy content, mode of learning and teaching
through letters, cultural Centres, monument and museums social source of community
building, historical forces of Learning, learning through art as source of empowerment,
source of identifying pedagogical aspects of the cultural milieu, cultural circle as a
source of literacy, demystification and self-discovery, dialogue as an empowerment
tool, identification of the role of educators in problem solving, intellectual not confined
to class or forming alliance, social media give access to learning, available and
affordable source of learning and harming public through social media. However, as
argued Morris (2012) it might become anti-public if the learning in the public space
could be taken to advance the commercialisation of knowledge but the detriment of
empowering the learners to understand the conditions that are taking them backward

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Public pedagogy should be one that open the frontiers of learning without
domesticating the learners through commercialisation of knowledge. It is presumed
that knowledge is a public good for the empowerment of youth and adults for the
stability of human society. It should go beyond the realm of formal education with the
capacity to promote action, practice, dialogue and empowerment from the shackles of
disempowerment and dehumanisation.

Learning through Popular Culture

The paper revealed that learning through popular culture is one of the most
important empowerment tools as seen in the situation of Gramsci who dropout from
education due economic suffering facing his family. Henderson (1988) shows that after
suspending his study Gramsci was introduce to socialist literature through magazines
and pamphlets by his elder brother Gennaro. This public pedagogy empowers his
thinking to understand the world and even empower others. That is why the oppressors
where thinking to stop his brain from working.

Gramsci was allowed to write at least two letters every week, which later
become Prison notebook. It is a critical book for the empowerment of the people to
challenge the status quo. Gramsci continue to empower self and others with the real
knowledge the world and hegemonic relationships. Gramsci was said to be muted to
not influence political events outside his confinement. A prosecutor once remarked
that “We must stop this brain from functioning for twenty years” (Bellamy, 1994, p.
xxviii). The popular culture materials including newspapers, magazines and related
have great influence on the empowerment of youth and adult to function well within
their society (Charman, & Dixon, 2023). This as shown above could relevant public
pedagogy for the promotion of critical thinking skills among different category of youth
and adult. This learning might give understanding to deal with negative terrain of
poverty and other difficult human conditions affect the youth and adults within the
Nigerian context.

Monument and Museums as a Social Source of Community Building

The paper revealed that monument and museums are a great social source of
community building. According to Donnachie (2003) PP is more powerful social gospel
which already preached community building on the New Lanark model as a solution
to contemporary evils in the wider world. It is argued that learning through this platform
could offer great inside into the past and how past could be relevant in solving
contemporary challenges affecting our world today. The use of zoos, museums,
monuments and cultural centres and including makarantar allo is an informal and
institutionalized learning sites beyond formal schooling that have been consciously
created with pedagogical ends in mind.

It further revealed historical forces of learning, Scholars working around public
pedagogy draw attention to public memory, the ideological nature of display, the
epistemological influence of historical forces, embodied and affective forms of learning
beyond language, and historical sites of public discourse.

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Public Pedagogy as a tool for Lifelong learning and Critical Transformation in Nigeria: A Social Justice
Perspective to Education of the Youths and Adults.

Learning through Art as Source of Empowerment
It shows that learning through art as a source of empowerment. The use of art

was also a critical way of knowledge and education development. This includes the
use of local songs – pedagogy of song to empower the youths and adults …. Rarara
a Hausa singer and Barmani choge are examples of knowledge in public pedagogy –
Barmani choge sing a song for the empowerment of women to be entrepreneurs and
self-reliant to fight poverty and idleness in their matrimonial houses. It is for the
empowerment of female gender to stand on their own without been made powerless
within the society. Art can be strong tool for the education and empowerment of youth
and adult to fit with the situation of their lives. Recently, to be precise the 2015 general
election mobilisation using songs was employed to convince the electorate to vote one
candidate or the other. Many communities in Nigeria with their different tradition may
use that a form of influence to the public.

Source of Identifying Pedagogical Aspects of the Cultural Milieu

It shows that PP is a source of identifying pedagogical aspects of the cultural
milieu. It is maintained that scholarship in dominant discourses always help identify
pedagogical aspects of the cultural milieu to illustrate how these elements reinforce
specific forms of citizenship and reproduce identities. Freire is one of the great adult
educators advocating for dominant discourse platform, examples is his culture circle
in his advocacy to empower adults to illiteracy and oppression. This cultural circle was
used in empowering people who by standard of western education were seen to be
illiterate. This is very critical relevant in learning process.

Cultural Circle as a tool of Literacy, demystification and self-discovery, dialogue
and empowerment

It shows that cultural circle as a source of literacy Demystification and self-
discovery, Cultural circles offer platform for discourse and journey towards self-
discovering and understanding. Freire (1993) shows that in one of their culture circles
in Chile, the group was discussing (based on a codification) the anthropological
concept of culture. During the discussion, a peasant who by banking standards was
completely ignorant portrays his knowledge through dialogue with the reality

It further shows the relevance of dialogue as an empowerment tool, which
always happened through public pedagogy platforms, it is always difficult for formal
structure of education to give learners opportunity to engaged in meaningful
discussion for liberation as shown by Freire (1993). Freire (1993) shows that
avoidance of dialogue or discourse with or by the people under the pretext of
organizing them, or … of ensuring a united front, is really a fear of freedom. It is fear
of or lack of faith in the people. Dialogue is very key and great source of learning and
empowerment. Dialogue followed with it action, practice and empowerment.

Role of Educators in Problem Solving and Forming Alliance

This paper shows the development and role of teachers in problem solving
through public pedagogy. Giroux (2004) emphasizes the role of educators and other

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public intellectuals in public space for the creation of democratic public spaces and
transform social problems. This shows that educator should play a role in the provision
of flexible learning platforms and that education should towards solving real human
problems not abstract ideas that have no meaning to their life. Freire (1993) shows
that education should always targeting action, practice, dialogue and the result should
be empowerment.

Giroux shows that intellectual should not be confined to class or forming
alliance. Giroux’s public intellectual is centred on but not confined to the classroom,
forming alliances to link critical imagination with public activism. Forming public
alliance might be one of the greatest things public pedagogies might contribute to.

Social Media as Accessible, Available and Affordable Source of Learning

The papers shows that social media platforms give access to learning, and it is
always available and affordable source of learning. Evidence have shown the
importance of social media handle in the education of the public. However, social
media has now become a tool for harming public through some of the activities of its
operators. This platform should part policy discussion for their inclusion in the
education sector for the purpose of empowering youths and adults from the shackles
of poverty, illiteracy and disempowerment. In the global north countries, there were
manifestation of social media as learning platform whereas this is less visible in the
global south countries especially because it is often unrecognised due to its non-
formalised nature (to O'Malley, Sandlin, & Burdick, 2020).

Social media might have its own limitation of providing unstructured form of
learning and some of it might be harmful to the public. The question around its own
negative outcome might be address in the following theme, which is about the need
for censorship as discussed below.

The Need for Censorship of Public Pedagogy Content

The paper revealed that the need for censorship of public pedagogy content.
Some content of public pedagogy especially social media could be harming others as
would be seen below. This paper shows that although PP is empowering and a
knowledge development ground it should be censored to take away negative content.
This was seen in censoring some of the Gramsci’s write-ups. Bellamy (1994) shows
that Gramsci’s correspondence (like his Notebooks) was read by the prison authorities
and subject to censorship, meaning that political references to outside events had to
be muted or entirely absent.

From the above overall discussion of the paper, it is pertinent to say that
engaging with or combining both public pedagogy and formal system approach might
contribute to reducing the negative trend affecting both youth and adults within the
Nigerian context. As noted above the proliferation of young people not in education,
employment or training might be addressed including its negative consequences of
heightening insecurity and related ideas. This might at least reduce the social

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Public Pedagogy as a tool for Lifelong learning and Critical Transformation in Nigeria: A Social Justice
Perspective to Education of the Youths and Adults.

exclusion affecting youth and adults as shown in youth and adults’ literacy and poverty
profile above. As argued McLaren (1998) the struggle for humanisation or critical
transformation must involve good intention, relevant pedagogies, movement of
educators informed by principles of social justice and social solidarity. This might be
very critical for the production and circulation of knowledge as a form of social justice
to youths and adults in the Nigerian context and beyond. A critical attempt at reviving
education to be more accessible and empowering would contribute to the discourse
of education as a tool of social justice, human capital development and social
transformation. Public pedagogy as an educative agent is in our every life but
unrecognised because of its non-formal structure.

Conclusion

The paper concluded that once public pedagogy is emphasize in Nigeria, it

would serve as lifelong learning source of empowerment and creativity. It would
present the Power of Public Pedagogy in Transformative learning leading to the
achievement of Lifelong learning as a tool of social transformation and addressing
inequalities in access to education to different marginalised groups in Nigeria. LLL
would also serve as a tool for economic growth and development in Nigeria because
youths and adults would access to critical level of education that would make
contribute to the development of the country against. LLL would further serve as a tool
for social justice that education is addressing real issues that retard the development
of individuals and groups in Nigeria.

The paper further concluded that PP would enhance the real goals of adult
education/LLL/ and education of giving individuals and groups real empowerment. It
shows that Empowerment for liberation is the real mandate of education. It shows
public pedagogy has the capacity to transform youths and adults from victims of life to
actors and agents of change capable of shaping and re-shaping their future and the
future of others.

It concluded that PP and real engagement in education for social justice and
human capital development are the real of source of engagement in the struggle for
critical transformation and development of humanity in Nigeria with view to addressing
insurgency, kidnapping, banditry, vandalism and related issues. To work towards
humanisation, this paper conclude to have good intention, critical use of public
pedagogy as source of learning, revolutionary movement of educators and of course
of their student, who informed by the principled ethics of compassion and social
justice, social solidarity and social interdependence, ensuring that the movement for
public pedagogy should be international in scope and composition', education system
needs to be guided by the philosophy of critical education for social transformation
and that educators should always be ready to critique social injustice.

The paper concluded that formal system of education darkens and make
knowledge at the public space invisible. It shows that public pedagogy is a learning
platform beyond the realm of formal settings. The paper concluded that monuments

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and museums are a great social source of community building. The study concluded
that public pedagogy might missed its purpose and thereby becoming anti-public if it
emphasizes the commercialisation and commodification of knowledge. It shows that
the context of knowledge in the public space needs to be censored in order not to
create disharmony and unstable societal conditions.

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