The behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.
Paulo FreireRead
56 quotes
The behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.
How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?
Critical and liberating dialogue, which presupposes action, must be carried on with the oppressed at whatever the stage of their struggle for liberation. The content of that dialogue can and should vary in accordance with historical conditions and the level at which the oppressed perceive reality.
This is the sense in which I am obliged to be a listener. To listen to the student's doubts, fears, and incompetencies that are part of the learning process. It is in listening to the student that I learn to speak with him or her.
This pedagogy makes oppression and its causes objects of reflection by the oppressed, and from that reflection will come their necessary engagement in the struggle for their liberation. And in the struggle this pedagogy will be made and remade
The oppressors do not perceive their monopoly on having more as a privilege which dehumanizes others and themselves. They cannot see that, in the egoistic pursuit of having as a possessing class, they suffocate in their own possessions and no longer are; they merely have.
Education is an act of love, and thus an act of courage
What if we discover that our present way of life is irreconcilable with our vocation to become fully human?
Teachers and students (leadership and people), co-intent on reality, are both Subjects, not only in the task of unveiling that reality, and thereby coming to know it critically, but in the task of re-creating that knowledge. As they attain this knowledge of reality through common reflection and action, they discover themselves as its permanent re-creators.
Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.
To speak a true word is to transform the world.
[Humans'] capacity to intervene, to compare, to judge, to decide, to choose, to desist makes them capable of acts of greatness, of dignity, and, at the same time, of the unthinkable in terms of indignity.
Human existence cannot be silent, nor can it be nourished by false words, but only by true words, with which people transform the world. To exist, humanly, is to name the world, to change it. Once named, the world in its turn reappears to the namers as a problem and requires of them a new naming. People are not built in silence, but in word, in work, in action-reflection.
The behavior and reactions of the oppressed, which lead the oppressor to practice cultural invasion, should evoke from the revolutionary a different theory of action. What distinguishes revolutionary leaders from the dominant elite is not only their objectives, but their procedures.
It is absolutely essential that the oppressed participate in the revolutionary process with an increasingly critical awareness of their role as subjects of the transformation.
The world is split between those who do not sleep because they are hungry and those who do not sleep because they are afraid of those who are hungry.
Manipulation, sloganizing, depositing, regimentation, and prescription cannot be components of revolutionary praxis, precisely because they are the components of the praxis of domination.
It is not systematic education which somehow molds society, but, on the contrary, society which, according to its particular structure, shapes education in relation to the ends and interests of those who control the power in that society.
Every society needs to examine itself in relation to other societies.
Just as it is important in Latin America to discuss ideas that come from North America, I think it is interesting for North Americans to discuss ideas that come from Latin America or Africa and do not insert themselves into capitalist interests.
Education must begin with the solution of the student-teacher contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students.
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