### **Abstract**
This dissertation explores the postmodern dynamics of self-education as a working-class person in America, focusing on the decentralized, non-linear acquisition of knowledge through libraries, television, movies, and interpersonal connections. Drawing on postmodern theories from Michel Foucault, Jean-François Lyotard, and bell hooks, the study examines how informal learning resists institutional power structures, democratizes access to knowledge, and fosters critical consciousness. By interrogating the role of media, communal exchange, and public resources, this analysis situates self-education as an essential and subversive form of intellectual empowerment within a fragmented and commodified cultural landscape.
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### **I. Introduction**
- Traditional educational systems in America often reinforce class divisions, privileging formal, institutional learning and marginalizing alternative pathways to knowledge.
- This dissertation argues that self-education—through libraries, media, and interpersonal learning—represents a postmodern rejection of hierarchical knowledge structures.
- Key questions: How do libraries, media, and communal learning serve as tools for intellectual growth and empowerment for the working class? What is the postmodern significance of informal, decentralized education?
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### **II. Theoretical Framework**
#### **1. Michel Foucault and Knowledge as Power**
- Foucault’s notion of knowledge as a tool of power highlights how institutional education perpetuates existing power structures. Self-education disrupts this by decentralizing access to knowledge.
- Example: Public libraries, as repositories of uncensored information, challenge the gatekeeping of formal institutions.
#### **2. Jean-François Lyotard and the Postmodern Condition**
- Lyotard’s concept of the “incredulity toward metanarratives” supports the rejection of the singular narrative of formal education as the only valid pathway to knowledge.
- Informal learning reflects the postmodern embrace of multiplicity, where individuals construct meaning through fragmented, diverse sources.
#### **3. bell hooks and Education as Liberation**
- bell hooks’ work on engaged pedagogy emphasizes the transformative power of education for marginalized communities.
- Informal learning spaces, like libraries and communal conversations, create opportunities for working-class individuals to access liberatory knowledge outside exclusionary systems.
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### **III. Libraries as Postmodern Learning Spaces**
#### **1. Libraries as Democratic Institutions**
- Public libraries offer free access to knowledge, embodying a decentralized, non-hierarchical model of education.
- Example: Programs like interlibrary loans and free workshops create opportunities for self-directed, diverse learning.
#### **2. Fragmentation and Autonomy**
- In contrast to structured curricula, libraries allow individuals to explore knowledge non-linearly, constructing personal narratives of learning.
- The postmodern experience of browsing shelves or online catalogs mirrors Lyotard’s vision of a fragmented, non-totalizing approach to knowledge.
#### **3. Libraries as Cultural Archives**
- Libraries house not only books but also movies, music, and digital resources, enabling working-class individuals to access a multiplicity of cultural forms.
- Example: A working-class individual might check out a DIY manual alongside documentaries and novels, engaging with multiple modes of learning simultaneously.
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### **IV. Media as an Educational Tool**
#### **1. Television and Movies as Cultural Texts**
- Television and movies act as informal educators, presenting complex ideas in accessible formats.
- Example: Documentaries like *13th* or fictional narratives like *The Wire* provide critical insights into systemic issues such as mass incarceration and economic inequality.
#### **2. Intertextuality and Fragmentation**
- Postmodern media blurs boundaries between education and entertainment, encouraging viewers to engage critically with visual texts.
- Example: Shows like *Cosmos* or *Anthony Bourdain: Parts Unknown* blend science, culture, and personal storytelling, democratizing specialized knowledge.
#### **3. Media as a Catalyst for Critical Consciousness**
- Films and TV can inspire viewers to seek further knowledge, often leading to deeper engagement with books, articles, and discussions.
- Example: A working-class viewer inspired by *Selma* might delve into library resources on civil rights history, bridging media and traditional knowledge.
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### **V. Learning Through Community and Social Networks**
#### **1. Knowledge Exchange in Working-Class Communities**
- Informal learning often occurs through conversations, mentorship, and shared experiences within working-class communities.
- Example: Storytelling traditions and skills-sharing (e.g., learning a trade or craft) exemplify grassroots education.
#### **2. Postmodern Peer-to-Peer Learning**
- The rise of online platforms has enabled decentralized learning, where working-class individuals can access free courses, tutorials, and discussion forums.
- Example: Platforms like YouTube or Reddit act as democratized spaces where people share expertise on everything from home repairs to social justice theory.
#### **3. Oral Histories and Experiential Knowledge**
- Interpersonal learning reflects a postmodern valorization of localized, contextual knowledge over universal narratives.
- Example: A mechanic teaching a neighbor how to fix a car embodies knowledge exchange rooted in lived experience.
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### **VI. Challenges and Barriers**
#### **1. Structural Inequalities**
- Access to libraries, media, and technology can still be limited by socioeconomic factors, including lack of transportation, digital divides, and funding cuts to public institutions.
- Example: Rural working-class communities often face reduced access to libraries and high-speed internet, limiting their self-education options.
#### **2. Commodification of Knowledge**
- The increasing privatization of knowledge through subscription services (e.g., academic journals, streaming platforms) undermines the democratizing potential of self-education.
- Example: While MOOCs (Massive Open Online Courses) offer free knowledge, premium features often remain behind paywalls.
#### **3. The Risk of Misinformation**
- Postmodern fragmentation can lead to challenges in discerning credible sources, especially in online spaces where misinformation proliferates.
- Example: Conspiracy theories spreading via YouTube highlight the double-edged nature of decentralized knowledge.
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### **VII. Postmodern Implications of Self-Education**
#### **1. Resistance to Institutional Power**
- Self-education disrupts hierarchies of knowledge production, empowering working-class individuals to construct their own intellectual pathways.
- Example: A self-taught coder using free resources like Codecademy exemplifies resistance to traditional credentialing systems.
#### **2. Knowledge as a Fluid, Evolving Process**
- Postmodern self-education embraces the idea that knowledge is not static but constantly reshaped by new information and perspectives.
- Example: A working-class learner may integrate practical skills from their job, historical knowledge from documentaries, and critical theories from library books into a unique intellectual framework.
#### **3. A New Vision of Lifelong Learning**
- By emphasizing autonomy, diversity, and accessibility, self-education aligns with postmodern ideals of lifelong, non-linear learning.
- Example: A working-class individual might learn about finance through library resources, social justice through documentaries, and history through conversations with elders, creating a holistic educational experience.
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### **VIII. Conclusion**
In a postmodern world where traditional educational systems often exclude or marginalize the working class, self-education through libraries, media, and interpersonal networks emerges as a powerful alternative. By decentralizing access to knowledge, embracing fragmentation, and fostering critical consciousness, self-education not only empowers individuals but also challenges the hierarchical structures that perpetuate inequality. As such, the value of self-education lies not just in the knowledge gained but in its ability to democratize learning and transform cultural paradigms.
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This dissertation reclaims the working-class experience of self-education as a vital and subversive intellectual tradition, situating it at the heart of postmodern cultural critique and empowerment
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