Peter McLaren (born 1948) is a Canadian-American scholar and Emeritus Professor of Urban Education at the University of California, Los Angeles, having taught at UCLA from 1993 until 2013. Prior to that, he taught at Miami University of Ohio (1985-1993). Most recently, he served as a Distinguished Professor in Critical Studies at Attallah College of Educational Studies, Chapman University (2013-2023) until his retirement, where he was Co-Director of the Paulo Freire Democratic Project and International Ambassador for Global Ethics and Social Justice.[6] He is the Honorary Director of the Center for Critical Studies in Education at Northeast Normal University, Changchun, China.
McLaren is the author and editor of over forty-five books and hundreds of scholarly articles and chapters. His writings have been translated into over 20 languages.[7]
Professor McLaren draws from Marx's humanism and labor theory of value. He has always opposed Stalinism and communist totalitarian regimes. He identifies as a democratic socialist and is strongly opposed to fascism. He also identifies with Catholic social justice teaching and what has come to be known as liberation theology. Professor McLaren is a practicing Catholic. He is a strident critic of Christian nationalism and Catholic Integralism. [9]
Peter McLaren was born in Toronto, Ontario, on August 2, 1948, and raised in Toronto and also, for four years, in Winnipeg, Manitoba. He is the only child of Frances Teresa Bernadette McLaren and Lawrence Omand McLaren from Canada. McLaren's early family life was working-class until his father, a Second World War war veteran with the Royal Canadian Engineers, returned from battle in Europe and began work as a television salesman, eventually rising to the rank of General Manager of Phillips Electronics, Eastern Canada. McLaren's mother was a homemaker before working as a telephone operator.[10]
McLaren used to read voraciously in literature, philosophy, poetry, social theory, and literary and art criticism, was making creative 35 mm movies at 16, and dreamt of being an artist or film director. McLaren's father had one sister, Bonnie, who married Terry Goddard, a Second World War Royal Navy pilot credited with helping sink the German battleship Bismark. McLaren's mother had four sisters and two brothers. McLaren compensated for being an only child by spending time with his many cousins and engaging in creative writing. McLaren's first writing award was during middle school, where he won top writing honours by producing a science fiction story.[11]
At 19, McLaren hitchhiked throughout the US, met with Black Panthers in Oakland, lived in San Francisco and Los Angeles, participated in anti–Vietnam War protests, met with Timothy Leary and Allen Ginsberg, and began writing poetry and short stories. His first commercial publication was about his great Aunt, Irma Wright, who won the world's fastest typist competition in 1928.[12][13]
Peter McLaren hanging out with his elementary school students in Toronto, in the district of North York 1973.
McLaren taught elementary and middle school from 1974-1979. Most of that time was spent teaching in Canada's largest public housing complex in Toronto's Jane-Finch Corridor. Cries from the Corridor, McLaren's book about his teaching experiences, made the Canadian bestseller list and was one of the top ten bestselling books in Canada in 1980 (Maclean's magazine, the Toronto Star), initiating a country-wide debate on inner-city schools. Later, McLaren would harshly criticize this book and go on to transform it into the highly acclaimed pedagogical text, Life in Schools.[10][14]
When McLaren was a doctoral student at the OISE, his first advisor was Professor Fred Rainsberry, head of Children’s Broadcasting for the Canadian Broadcasting Corporation, who created a show called Misterogers that later became a famous American show called Mister Rogers’ Neighborhood. Rainsberry, who had a special interest in communication theory and curriculum development and was part of the Royal Commission on Violence in the Communications Industry, advised McLaren to work with Marshall McLuhan as part of his doctoral research, but the year McLaren entered the program, in 1979, McLuhan suffered a stroke. Rainsberry invited McLaren to develop a children’s television show, Kidding Around. The idea was to visit a different ethnic enclave of the city each week, interview regular folks, and get a sense of their everyday lived experiences. McLaren couldn’t find sponsors, and the show never got past the pilot.[15]
Peter McLaren practising Kung Fu 1974
After earning his doctorate in 1983, he served as a Special Lecturer in Education at Brock University, where, as a one-year sabbatical replacement, he specialized in inner-city education and language arts. After the Dean did not follow through on his promised extension of McLaren's contract, McLaren decided to pursue an academic appointment in the United States. However, he remains on good terms with the faculty at Brock University, with whom he remains in a relationship of solidarity and friendship.
McLaren left Canada in 1985 to teach at Miami University's School of Education and Allied Professions, where he spent eight years working with colleague Henry Giroux during a time when the epistemology known as critical pedagogy was gaining traction in North American schools of education. McLaren also served as Director of the Center for Education and Cultural Studies and held the title of Renowned Scholar-in-Residence at Miami University before being recruited by the Graduate School of Education and Information Studies, University of California, Los Angeles, in 1993.[16]
In 2019, The Griffith Journal of Law and Human Dignity, affiliated with the top-ranked law school in Australia, published an extensive interview with McLaren.[17] And the same year the OC Weekly featured commentary on two articles featured by McLaren on the fight against fascism in the United States,[18] and McLaren published a graphic novel of his life with an artist Miles Wilson.
The theoretical orientations of the first ten years of McLaren's research and writing can be traced to his early undergraduate work in Elizabethan drama and theater arts and his graduate studies in symbolic anthropology, critical ethnography, and social semiotics. As a young man, McLaren had always admired the life and work of William Morris, author, poet, artist and craftsman, printer and calligrapher, formidable socialist and activist, businessman, and private individual. At the time that he enrolled in doctoral studies at the University of Toronto's Ontario Institute for Studies in Education (Institut d'Etudes Pedagogiques de L'Ontario), Victor Turner, the world-renowned symbolic anthropologist, was conducting path-breaking transdisciplinary work at the University of Virginia, bringing dramaturgical theory and anthropology into close collaboration, particularly as this applied to the study of ritual. McLaren soon became a scholar of Turner's work. After auditing a course at the Toronto Semiotics Institute taught by philosopher Michel Foucault and another by Umberto Eco, McLaren began to develop a transdisciplinary approach to the study of ritual. He found a rich transdisciplinary milieu in which to conduct his studies at Massey College, University of Toronto. Modeled after Balliol College, Oxford University, England, Massey College facilitates interdisciplinary collaboration among high-achieving graduate students from various departments on campus. Looking back at his educational experiences at Massey, it is not surprising that the work of performance theorists, political economists, anthropologists, dramaturgical theorists, literary critics, and symbolic interactionists informed the theoretical basis of his first major scholarly publication, Schooling as a Ritual Performance Towards a Political Economy of Educational Symbols and Gestures (first edition, Routledge, 1986; revised editions, 1994, 1997) which was based on his Ph.D. dissertation. [19]
McLaren's early work from 1984 to 1994 spanned diverse intellectual and empirical terrains. He remained steadfast in his interest in the contemporary themes of the Frankfurt School: social psychology in the context of a lack of revolutionary social protest in Europe and the United States, a critique of positivism and science, developing a critical theory of art and representation; an interrogation of the mass media and mass culture; investigating the production of desire and identity; and the globalization of capitalism and forms of integration in neoliberal societies. In other words, when viewed against the major themes of the Frankfurt School, there was a fundamental coherence to his work as a whole.[19]
Peter McLaren with Daniel Ellsberg, 2005.
Further, each of McLaren's scholarly projects attempted to explore the construction of identity in school contexts within a neo-liberal society. This meant engaging in numerous critical projects: exploring the debilitating effects of logical positivism in the social sciences and the assault on critical theory and critical ethnography; exploring the increasing colonization of the lifeworld by the mass media and developing a critical pedagogy of media literacy and political aesthetics of pedagogical experience; analyzing the decline of critical rationality in postmodern societies and the development of critical literacies; advancing in specific pedagogical terms the struggle to redefine the meaning of liberation and empowerment in an age of despair and cynicism; investigating the politics of post-liberal societies with specific reference to the practices of cultural racism and sexism, and developing an analysis of the production, distribution, consumption, and exchange of cultural objects in schools and larger social sites with an emphasis on the social construction of subjectivity.[19]
In this early period, McLaren's research emphasized the development of critical emancipatory consciousness, self-conscious reason, and the centrality of nonidentity thinking towards a non-essentialist view of revolutionary consciousness grounded in a theory of intersubjective understanding through language. Practically, his work attempted to create an oppositional cultural politics that enabled teachers and students to analyze how the dominant and negotiated meanings that inform classroom texts were produced and to uncover the ideological and political meanings that circulated within them. Through critical reading strategies, McLaren attempted to illuminate the dominant pedagogical codes of teachers and the normative codes within classroom cultures of students. His purpose was to create alternative readings as well as new pedagogical practices. In this sense, as McLaren was formulating it, critical pedagogy attempted to reengage a social world that operates under the assumption of its collective autonomy and remains resistant to human intervention.
In his early work, McLaren engaged four main strands in educational theory and studies: critical ethnography, critical pedagogy, curriculum studies, and critical multiculturalism.
McLaren's work during the past several decades is not so much a break from his early work as an extension of it. A discernible shift occurred in the sense that he now focuses more on a critique of political economy. But his early work also included a critique of capitalism, except during that time McLaren operated from primarily a Weberian understanding of class and was concerned at that time with the politics of consumption and lifestyle/identity. McLaren's new turn saw him focus on the social relations of production and its relation to the production of subjectivity and protagonist agency. Between 1994 up to the present, McLaren's work is less directed at the classroom per se, and more focused on issues such as a critique of political economy, cultural contact and racial identity, anti-racist/multicultural education, the politics of white supremacy, resistance and popular culture; the formation of subjectivity, the coloniality of power and decolonial education; revolutionary critical pedagogy informed by a Marxist humanist analysis and liberation theology.[20]
During this time McLaren began spending time in Latin America – working with Chavistas in Venezuela and with labor and union leaders in Mexico and Colombia and becoming more interested in Marxist critique of political economy. McLaren came to believe that postmodern theory could be quite a reactionary approach in so far as it failed to challenge with the verve and sustained effort that is demanded of the times the social relations of capitalist production and reproduction. While McLaren adopted the term, critical postmodernism, or resistance postmodernism, to describe his work up until the late 1990s, he recognized that he needed to engage the work of Karl Marx and Marxist thinkers.[20]
The more McLaren began engaging in the work of Marx, and meeting social activists driven by Marxist anti-imperialist projects throughout the Americas, he no longer believed that the work on "radical democracy" convincingly demonstrated that it was superior to the Marxist problematic. It appeared to McLaren that, in the main, such work had despairingly capitulated to the inevitability of the rule of capital and the regime of the commodity. That work, along with much of the work in post-colonialist criticism, appeared to McLaren as too detached from historical specificities and basic determinations. McLaren believed that Marxist critique more adequately addressed the differentiated totalities of contemporary society and their historical imbrications in the world system of global capitalism. Rather than employ the term critical pedagogy, McLaren now uses the term that the British educator Paula Allman has christened revolutionary critical pedagogy. McLaren describes his current work as Marxist humanist, a term developed by Raya Dunayevskaya, who once served as Trotsky's secretary in Mexico and who developed the tradition of Marxist humanism in the US. McLaren's work constitutes counterpoint to the way social justice is used in progressive education by inviting students to examine critically the epistemological and axiological dimensions of democracy in the light of a Marxist critique of political economy and the coloniality of power (a term developed by Anibal Quijano). McLaren's work today comprises poetry, reflections on his activist work in Venezuela, Mexico, and other countries, contributions to critical theory, and Marxist analysis as applied to current educational policy and reform initiatives.[20]
Peter McLaren hosted by the Rarámuri and Tarahumara indigenous people in 2012.
Although McLaren's theoretical work has developed in these stages, the preface to the most recent compilation of his oeuvre argues that these phases aren't distinguished by theoretical breaks but by political "maturation." This latest interpretation argues that there are two continuities throughout his phases. The first is his effort to create new temporalities, spatialities, subjectivities, and modes of production that don't entail exploitation and oppression. Second, this pursuit has always been "rooted not in the transcendence of the ideal, but in the immanence of corporeal reality."[21]
With his comrades worldwide, Peter McLaren has searched for justice and thirsted for peace since the 1980s. He has learned from brave and visionary comrades in Mexico who never give up fighting for justice, from the fearless revolutionaries in Brazil, Argentina, Venezuela, Colombia, Cuba, Turkey, and in all the other countries where teachers, other transformative intellectuals, and ordinary people never give up hope such as his native Canada and adopted home of the United States, Finland, Sweden, Ireland, England, China, Croatia, Serbia, Peru, Spain, Portugal, New Zealand, Thailand, Japan, Korea, Pakistan, Israel, Palestine and Australia. Peter McLaren has received numerous invitations from different countries over the years, but his physical disability has prevented him from accepting most of them since the 2020s.
Peter McLaren and Mexico's President Andrés Manuel López Obrador
The school building (in La Escuela Normal Superior de Neiva) named after Peter McLaren in Neiva, ColombiaBell Hooks and Peter McLaren in the late 1980s in Cincinnati, Ohio
In McLaren's post-1994 phase, Marxist theory has provided McLaren with a fundamentally necessary approach to praxis to contextualize changes in the socio-political and economic sphere related to education. Through McLaren's current re-engagement with Marx and the tradition of historical materialism, McLaren supports the work of colleagues who pave the way for new generations of educationalists to encounter Marx. Marx is being reevaluated on numerous fronts today: sociology, political science, philosophy, economics, ethics, history, and the like.[22][23][24][25]
Highlighting the dialogical nature of McLaren's critical pedagogy, he and Nobel Prize-winning economist Vernon Smith, known for his transformative work on trust and trade, engaged in a profound and respectful dialogue at Chapman University in 2017. Despite their apparent ideological differences – McLaren, a Marxist humanist, and Smith, a libertarian – the exchange revealed common ground. The scholars from working-class backgrounds explored topics from early careers to influences like liberation theology and economic necessity. Their six-day, 12,000-word email exchange showcased that differences need not hinder meaningful dialogue.[26]
Pedagogía crítica revolucionaria
McLaren converted from his Anglican roots to Roman Catholicism when he was 35 and completing his dissertation. Subsequently, McLaren became interested in Catholic social justice teaching and liberation theology.[27] Since then, McLaren’s work has been expressly Catholic, and his eschatological position is that the eschaton has already arrived and that humanity is called to respond to the injunction by Christ to love our neighbor and bring justice to the world. McLaren's work is critical of Christians who postpone the eschaton, thus failing to heed Christ's call to social justice In the here and now. Those theologies that do not accept the eschaton as having arrived are tools deliberately used by the masters of this world to prevent Christ's message from revolutionizing the world and bringing about the messianic kingdom on earth.[28]
McLaren has also been compared to Francis of Assisi.[29] In another instance, it has been stated that McLaren work is "a testimony to an examined life in the service of humanity" and he follows Jesus, who chose the path of non-violence. McLaren pointed out that ”all acts of violence generate forms of evil” and through evil and violence there can not be the Kingdom of God.[30]
James Pew of Wokewatch Canada asserts that the "Three Musketeers" of critical pedagogy—Peter McLaren, Henry Giroux, and Joe Kincheloe—may be considered "Canada's second most successful academic influence internationally, with Jordan Peterson being the first." Pew further contends that a significant distinction between Peterson's influence and that of the three pedagogical "Musketeers" lies in their target audiences. Peterson's work primarily addresses young adults and older, whereas critical pedagogy is imposed on children from kindergarten through 12th grade. Pew suggests that when viewed from this perspective, McLaren, Giroux, and Kincheloe might ultimately prove to be even more influential than Peterson.[31]
Of McLaren’s intellectual legacy, João M. Paraskeva writes: “Justifiably, he [McLaren] is considered in many constituencies as one of the most prominent male neo-Gramscian Western pedagogues”.[32]Antonio Gramsci, a key figure in Marxist theory, spent the last decade of his life (1926–1937) imprisoned under crippling conditions. Arrested on the orders of fascist leader Benito Mussolini, Gramsci was seen as a significant threat to the regime's authoritarian rule. McLaren’s anti-fascist writings, much like Gramsci's, challenge the rise of authoritarianism—in McLaren's case, opposing the MAGA movement's efforts to transform American democracy into a chaotic autocracy and reduce education to a farcical tool of control.
Right-wing Catholic Christopher Rufo, a leading critic of Critical Race Theory who is closely aligned to Florida Governor Ron DeSantis, has accused McLaren of “the ruthless application of politics to the most intimate recesses of the human spirit” in his book, America's Cultural Revolution: How the Radical Left Conquered Everything.[33] McLaren has responded to Rufo, accusing him of pseudo-intellectualism, a failure to understand the fundamentals of critical theory and critical pedagogy and attempting to create moral panic around critical pedagogy that resembles the "Red Scare" tactics of the 1950s.[34] McLaren has also described Rufo’s attacks on critical race theory as embedded in "a hermeneutics of evil."[35] Professor John Baldacchino has described McLaren as "a Mannerist—equally Catholic, yet unlike Illich, he is shy of any sense of liberal Protestantism by which grace could be mistaken for being simply predestined and one’s behavior justified. If I were to place McLaren’s depiction, I would say that it claims its humanist origin in the Late Renaissance, by which it then acclaims the radicalism of a Caravaggio and Tintoretto, loudly claiming redemption by means of its stark realism."[36]
McLaren has been a fierce critic of Trumpism, stating that "Trump has put democracy on the slaughter bench of history." McLaren characterizes Trumpism as
follows:
"The fidelity to Trumpism by his base has a lot to do with the ways in which media technology have fostered present-day ideological affiliations and are forcing the remaining remnants of American democracy into a political dumpster filled with the stinking rot of Trumpism. American fascism is a type of blended plutocracy where the global scope of capitalist rationalization is seamlessly integrated into the bureaucracy, technology, hierarchy, and institutional and political structures, whose power is camouflaged by the banality of its appearances and especially because it is draped in the fleshy propaganda of freedom and democracy."[37]
In January 2006, McLaren was caught up in the Bruin Alumni Association's controversial "Dirty Thirty" project,[38] which listed UCLA's most politically extreme professors. The list was compiled by a former UCLA graduate student, Andrew Jones, who had previously been fired by his mentor David Horowitz for pressuring "students to file false reports about leftists" and for stealing Horowitz's mailing list of potential contributors to fund research for attacks on left-wing professors.[39] The Association offered students up to $100 for tapes of lectures that show how "radicals" on the faculty are "actively proselytizing their extreme views in the classroom."[40] McLaren topped the list at number one; Doug Kellner, also in the School of Education and Information Studies at UCLA, was number three.
The Los Angeles Times reported: "On one of its websites, the Bruin Alumni Group names education professor Peter McLaren as No. 1 on its “The Dirty Thirty: Ranking the Worst of the Worst.” It says “this Canadian native teaches the next generation of teachers and professors how to properly indoctrinate students.” McLaren called the alumni group’s tactics “beneath contempt” and said that “Any sober, concerned citizen would look at this and see right through it as a reactionary form of McCarthyism. Any decent American is going to see through this kind of right-wing propaganda. I just find it has no credibility.”[41]
Professor McLaren in Georgia, USA, kicking the Ku Klux Klan in the butt. A cartoon in a Brazilian newspaper
McLaren is the author, co-author, editor, and co-editor of approximately forty books and monographs. Several hundred of his articles, chapters, interviews, reviews, commentaries, and columns have appeared in dozens of scholarly journals and professional magazines worldwide.
Books
The War in Ukraine and America. DIO Press, 2022.
Critical Pedagogy Manifesto. Teachers of the World Unite. DIO Press, 2021.
He Walks Among Us: Christian Fascism Ushering in the End of Days. DIO Press, 2020.
Postdigital Dialogues on Critical Pedagogy, Liberation Theology, and Information Technology (with Petar Jandric). Bloomsbury Academic, 2020.
Breaking Free: The Life and Times of Peter McLaren, Radical Educator (with M. Wilson). Myers Education Press, 2019.
Pedagogy of Insurrection: From Resurrection to Revolution. Peter Lang, 2016.
Revolutionizing Pedagogy: Educating for Social Justice Within and Beyond Global Neo-liberalism (with S. Macrine, S., and D. Hill, Eds). Palgrave Macmillan, 2010.
Academic Repression: Reflections from the Academic Industrial Complex (with A. Nocella, S. Best, S., Eds.) (2010). AK Press, 2010.
Havoc of Capitalism. Educating for Social and Environmental Justice (with G. Martin, D. Houston, D., & Suoranta, J., (Eds.). Sense Publishers, 2010.
Critical Pedagogies of Consumption: Living and Learning in the Shadow of the "Shopocalypse" (with Sandlin, J.A.). Routledge, 2019.
Pedagogy and Praxis in the Age of Empire (with N. Jaramillo). Sense Publishers, 2007.
Rage + Hope. Peter Lang, 2006.
Capitalists and Conquerors. Rowman and Littlefield, 2005.
Teaching Against Global Capitalism and the New Imperialism (with R. Farahmandpur). Rowman and Littlefield, 2005.
Red Seminars: Radical Excursions into Educational Theory, Cultural Politics, and Pedagogy. Hampton Press, 2005.
Marxism Against Postmodernism in Educational Theory (with D. Hill, M. Cole, & G. Rikowski). Lexington Books, 2002.
Red Chalk (with M. Cole, D. Hill, and G. Rikowski). The Tufnell Press, 2000.
Che Guevara, Paulo Freire, and the Pedagogy of Revolution. Rowman and Littlefield, 2000.
Life in Schools: An Introduction to Critical Pedagogy in the Foundations of Education, 1998.
Revolutionary Multiculturalism: Pedagogies of Dissent for the New Millennium. Westview Press, 1997.
Counternarratives (with H. Giroux, C. Lankshear & M. Peters). Routledge, 1997.
Critical Pedagogy and Predatory Culture. Routledge, 1995.
Schooling as a ritual performance. Routledge, 1986.
Cries from the corridor: The new suburban ghettos. Methuen, 1980.
Cover of Revista Argentina de Investigación Educativa
Translations
Sociedad, cultura y escuela (with Henry A. Giroux) (1988)
Pedagogia crítica y postmodernidad (1992)
Hacia una pedagogía crítica de la formación de la identidad posmoderna (1993)
Pedagogía crítica, resistencia cultural y la producción del deseo (1994)
Rethinking Media Literacy (1994)
Multiculturalismo Critico (1997)
Utopias Provisorias: As Pedagogias Criticas num cenario pos-colonial (1999)
Pedagogia, poder e identidad (Spanish) (1999)
A Pedagogia da Utopia (2001)
Kriittinen Pedagogiikka (with Henry Giroux) (2001)
Pedagogia Revolucionaria Na Globalizacao (with Ramin Farahmandpur) (2002)
Pedagogia Critica: Contra o Imperio (2007)
La Pedagogia Critica Revolucionaria: El Socialismo y los Desafios Actuales (2012)
He is also the author of Life in Schools: An Introduction to Critical Pedagogy in the Foundations of Education (Allyn & Bacon), which is in its fifth edition (2006). Life in Schools has been named one of the 12 most significant writings worldwide in the field of educational theory, policy, and practice] by an international panel of experts assembled by the Moscow School of Social and Economic Sciences; other writers named by the panel include Paulo Freire, Ivan Illich, and Pierre Bourdieu.[42] In 2011, Instituto Peter McLaren was established in Ensenada, Mexico.[43] Peter McLaren's book, Pedagogy of Insurrection, has been honored by the international academic publisher, Peter Lang, who has added McLaren's book to its list of "classic" works to be reissued to academics around the globe.[44]
Peter McLaren and Aleida Guevara in 2007.
McLaren's work has been the subject of three recent books: Teaching Peter McLaren: Paths of Dissent, edited by Marc Pruyn and Luis M. Huerta-Charles (Peter Lang, 2005) [translated into Spanish as De La Pedagogia Critica a la pedagogia de la Revolucion: Ensayos Para Comprender a Peter McLaren, Mexico City, Siglo Veintiuno Editores], Peter McLaren, Education, and the Struggle for Liberation, edited by Mustafa Eryaman (Hampton Press, 2008), and Crisis of Commonwealth: Marcuse, Marx, McLaren, edited by Charles Reitz (Lexington Books, 2013).
McLaren debuted as a poet with his poem "The Despoiling of the American Mind" in MRZine.[45] His works have been praised, among others, by Slavoj Žižek and Paula Allman. Žižek comments on McLaren's book Che Guevara, Paulo Freire and the Pedagogy of Revolution as follows: "Che Guevara is usually perceived as a Romantic model whom we should admire while pursuing our daily business as usual – the most perverse defense against what Che stood for. What McLaren's fascinating book demonstrates is that, on the contrary, Che is a model for our times, a figure we should imitate in our struggle against neoliberal global capitalism." Allman notes that the book is a "brilliant blend of passion, commitment, and critical analysis and insight. ... It is also one of the most important books on critical education, and thus also education and social justice, to have been written in the twentieth century."[46]
Following Russia's military intervention in Ukraine, McLaren actively engaged in discussions and debates concerning the conflict. He has published a book and several articles on the topic, highlighting the impact of the war and its consequences. Some of his texts have been translated into Ukrainian. Through his work, McLaren sought to shed light on the situation's complexities and contribute to the discourse on finding a peaceful resolution. McLaren serves on the editorial board of the Ukrainian journal Philosophy of Education.[47]
Peter McLaren was interviewed by Mia Funk, founder of The Creative Process international educational initiative, podcast, and traveling exhibition. Other interviewees include Julian Lennon, Arnold Schwarzenegger, Liza Featherstone, Jericho Brown, Dr. Farhana Sultana, Richard D. Wolff, Dr. Eban Alexander, Avi Loeb, Peter Singer, Joyce Carol Oates, Ruth Bader Ginsburg and Noam Chomsky.[48]
Peter McLaren was awarded an honorary doctorate by the University of Lapland, Finland, in 2004, by Universidad del Salvador, Buenos Aires, Argentina, in 2010, by the Universidad Nacional de Chilecito in La Rioja, Argentina, and the Centro de Estudios Latinoamericanos de Educación Inclusiva (CELEI), Chile, in 2021.[49][50] He also received the Amigo Honorifica de la Comunidad Universitaria de esta Institucion by La Universidad Pedagogica Nacional, Unidad 141, Guadalajara, Mexico.
A poster announcing Peter McLaren's Third Annual Leavey Presidential Lecture, Loyola Marymount University, Los Angeles, 2016.
Sergio Quiroz and Peter McLaren in Chiapas Mexico 2014
In 2005, Professor Sergio Quiroz Miranda established La Fundacion McLaren de Pedagogía Critica along with Peter McLaren to develop a knowledge of critical pedagogy throughout Mexico and to promote projects in critical pedagogy and popular education throughout Latin America and the Caribbean.[51] On September 15, 2006 the Catedra Peter McLaren was inaugurated at the Bolivarian University of Venezuela.
^McLren, P. (2016). Pedagogy of Insurrection: From Resurrection to Revolution. Peter Lang; McLaren, Peter (2020). He Walks Among Us: Christian Fascism Ushering in the End of Days. DIO Press.
^Ford, Derek R.; Alexander, Rebecca (2020). "Preface: A collection of raw materials for re-imaginings". In Pruyn, Marc; Malott, Curry; Huerta-Charles, Luis (eds.). Tracks to Infinity: The Long Road to Justice: The Peter McLaren Reader (Volume II). Charlotte: Information Age Publishing. pp. xvi. ISBN978-1-64113-662-4.
^Series Editor’s Introduction: ‘At the Beginning It Was the Commodity’: What Happened to Critical Theory? In Peter McLaren, Critical Theory: Rituals, Pedagogies and Resistance. Leiden and Boston: Brill, p. 12
Eryaman, Mustafa Yunus, ed. (2009). Peter McLaren, Education, and the Struggle for Liberation. New York: Hampton Press.
Kennedy, Lynda (2014). "Peter McLaren: Intellectual Instigator". In Totten, Samuel; Pedersen, Jon E. (eds.). Educating About Social Issues in the 20th and 21st Centuries: An Annotated Bibliography. Volume 4: Critical Pedagogues and Their Pedagogical Theories. Charlotte, North Carolina: Information Age Publishers. pp. 237–256.
Macrine, Sheila (2016a). Foreword. This Fist Called My Heart: The Peter McLaren Reader. By McLaren, Peter. Pruyn, Marc; Huerta-Charles, Luis M. (eds.). Vol. 1. Charlotte, North Carolina: Information Age Publishers.
Macrine, Sheila (2016b). Introduction. This Fist Called My Heart: The Peter McLaren Reader. By McLaren, Peter. Pruyn, Marc; Huerta-Charles, Luis M. (eds.). Vol. 1. Charlotte, North Carolina: Information Age Publishers.
Malott, Curry Stephenson (2016). "The Dialectics of This Fist: A Preface". This Fist Called My Heart: The Peter McLaren Reader. By McLaren, Peter. Pruyn, Marc; Huerta-Charles, Luis M. (eds.). Vol. 1. Charlotte, North Carolina: Information Age Publishers. pp. xxiii–xxiv.
McLaren, Peter (1995). Critical Pedagogy and Predatory Culture. London: Routledge.
McLaren, Peter (2015). "Self and Social Formation and the Political Project of Teaching: Some Reflections". In Porfilio, Brad J.; Ford, Derek R. (eds.). Leaders in Critical Pedagogy: Narratives for Understanding and Solidarity. Leaders in Educational Studies. Vol. 8. Rotterdam, Netherlands: Sense Publishers. pp. 127–139. doi:10.1007/978-94-6300-166-3_10. ISBN978-94-6300-166-3.
Pruyn, Marc; Huerta-Charles, Luis M., eds. (2005). Teaching Peter McLaren: Paths of Dissent. New York: Peter Lang Publications.
Pruyn, Marc; Huerta-Charles, Luis M. (2007). "Introduction: Teaching Peter McLaren; The Scholar and This Volume". In Pruyn, Marc; Huerta-Charles, Luis M. (eds.). Teaching Peter McLaren: Paths of Dissent. New York: Peter Lang Publications.
Reitz, Charles (2013). Crisis of Commonwealth: Marcuse, Marx, McLaren. Lanham, Maryland: Lexington Books.
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