This is especially true in Canada where women of colour have taken the lead in challenging the limitations of a women's movement locked into a colour-blind version of feminist analysis and practice. The anti-racist critique of popular education has revealed the limitations of past organizing that not only excluded large groups of marginalized people, but also reinforced racism in its very practices. One result has been more sharing of the histories of resistance and organizing among and across communities. As different social movements incorporate popular education into their practice, they bring deeper awareness of the politics of exclusion and the importance of naming and claiming identity. The gay and lesbian movement is now challenging the heterosexist framework of popular education, while a growing international youth movement is challenging how popular education has largely excluded the experiences and perspectives of youth.
Popular education involves a continuing process of self-criticism and renewal.
It is a method and approach that can never be rigidly fixed. We are always learning, always experiencing changes, and always reflecting on these experiences to see how we can improve our practice. We define popular education as a feminist and anti-racist practice of organizing. If we want to build the base of our organizations with active and involve constituents who believe everyone can make a difference, we need to understand and practise organizing in this way. This is the end of the page on Popular Education.