The behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.
Paulo FreireRead
... there is no valid teaching from which there does not emerge something learned and through which the learner does not become capable of recreating and remaking what has been taught.
Interpretation
Teaching is effective only when it leads to genuine learning and the ability to apply knowledge creatively.
This quote by Paulo Freire emphasizes the importance of active learning and the transformative power of education. It suggests that true education is not merely about the transfer of knowledge, but about fostering a deeper understanding that enables learners to think critically and innovate based on what they have learned.
In practice
In a commencement speech to inspire graduates about the role of education in personal growth.
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.
Teaching literature is teaching how to read. How to notice things in a text that a speed-reading culture is trained to disregard, overcome, edit out, or explain away; how to read what the language is doing, not guess what the author was thinking; how to take evidence from a page, not seek a reality to substitute for it.
I should be sorry if I only entertained them. I wish to make them better.
I was desperate to understand money. Not to make it, to understand it. I wanted to know how it worked, and I wanted to know so that I would have enough and would be able to make good financial decisions. That led me to Ariel.
Schools shouldn't have to choose between serving a student with special needs or cutting an art class, laying off teachers or using outdated textbooks. But these are the positions that far too many schools have been placed in, and only a meaningful acknowledgment of the problem can begin the process of getting them out.
Now that virtually every career is an option for ambitious girls, it can no longer be considered regressive or reactionary to reintroduce discussion of marriage and motherhood to primary education. We certainly do not want to return to the simplistic duality of home economics classes for girls and wood shop for boys.
Schoolboy days are no happier than the days of afterlife, but we look back upon them regretfully because we have forgotten our punishments at school and how we grieved when our marbles were lost and our kites destroyed – because we have forgotten all the sorrows and privations of the canonized ethic and remember only its orchard robberies, its wooden-sword pageants, and its fishing holidays.
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