It is not an inherent characteristic. An attempt to imbue their oppression with meaning. Peasant: ignorant. The instruments of domestication transform the oppressed into domesticated masses. Two Forms of OTR: 1. The struggle for their humanity is a struggle to affirm their subjectivity. Content is essentially the same, i. Authentic Liberation: devoid of the banking concept a.
Process of humanization b. Utilizes consciousness with the world c. Based on cognition 2. Inauthentic liberation: reliant on the banking concept a.
Reinforces dehumanization b. Based on the banking concept of education c. Two Stages of the Banking Concept: 1. To overcome oppression , people must begin to recognize its causes so that they can transform their conditions and begin to create a new society. But at the same time, people also have to confront their internalized beliefs and ideas that hinder their freedom. This pedagogy should also be led, at least in part, by oppressed people, so that they play an active role in their own liberation.
Beginning the struggle for liberation in this way is difficult, for both oppressed people and oppressors who become aware of their problematic role in society. But Freire argues that the concrete work of helping people become free is a vital way to overcome these challenges. Education, to Freire, has the potential to be a tool for human transformation.
But this requires us to consider what education could look like if we remodeled it to specifically address the needs of oppressed people, instead of serving the interests of oppressors.
The results of liberation should be twofold and, to Freire , dialectical : there should be an objective change in how society works, and a subjective change in how people perceive the world. Both are necessary because Freire sees the relationship between people and the world as interconnected: human action has created our society, and human action can change it for the future. When only one occurs, true liberation is not possible.
Freire points out that oppressors use a variety of techniques to dissuade oppressed people from critical reflection: if oppressed people realize that they live in an oppressive system, more will be spurred to take action against it. Just as reflection and action need to occur together in the process of liberation, the end result should be changes in both how we reflect and act on the world.
In Chapter 3, Freire goes into more detail about the relationship between human beings and the world, in his discussions of history and dialogue. Oppressors have a vested interest in keeping human action separate from the world of oppression, so that oppressed people cannot remove the oppressors from power. A pedagogy of the oppressed , for Freire , is designed to help people regain their humanity. A pedagogy led by oppressors , like traditional Western education, cannot truly help oppressed people because it is a product of the oppressive system that must be overthrown.
More broadly, Freire sees his pedagogy in two stages. Importantly, Freire emphasizes the inadequacy of traditional education in helping oppressed people achieve freedom, and he sees his theories as a necessary counterpoint to that tradition.
Because of this, the struggle of liberation is an act of love, an attempt to restore the humanity of all people. In contrast to this, he characterizes liberation and working with oppressed people as a loving act that directly combats violence. Freire then examines the oppressor consciousness in greater detail.
And because oppressors feel that they can own humanity, they see the fight for humanization and freedom as inherently dangerous. Freire acknowledges that oppressors can join the fight for liberation with oppressed people, but he argues that the oppressors often bring oppressive beliefs and perspectives with them.
An oppressor can only affirm their humanity outside of the oppressive system that keeps them in control. Freire also argues that control, in this context, is an act of violence that stifles human life. People who commit themselves to human liberation should constantly reflect on their preexisting beliefs and biases. To authentically achieve freedom , a convert should be able to work with oppressed people , without seeing them as ignorant or untrustworthy.
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Translate PDF. The book reinforces the perception that the oppressor has no authority over the oppressed unless granted permission and power Freire The author, Paulo Freire has an academic background as a Brazilian educator and philosopher and this book is considered one of his globally acclaimed texts of the 20th century.
Chapter 1 Pedagogy of the Oppressed opens with chapter one that establishes the overall framework for the entire book. It is in this chapter that the author describes the relationship between the oppressed and the oppressors and the influence the latter individual has on their victims.
The author describes and criticizes the negative impact the oppressor has on the oppressed causing numerous mental, emotional, and psychological trauma which affects the quality of their lives. Later in chapter 1, the author elaborates on the contradictory forces of human existence through the concepts of humanization and dehumanization. Paulo reiterates that the humanistic approach is designed to make people feel valued, appreciated and treated as human beings who experience pain and joy Freire The mistreatment of fellow human beings is a criminal act against humanity since it violates the purity and sanctity for all human existence.
Reading through the chapter, the author captures the mental state of the oppressed which has been negatively impacted due to misguided consciousness that influences their choices Freire Moreover, the author elaborates on the dehumanization acts that violate the human rights of the oppressed and its subsequent negative influence. The heinous acts of physical aggression, violence, and abuse towards the oppressed is a clear sign that social imbalance and prejudice is the root of all forms of evil tendencies leading to slavery.
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