Paulo Freire, the author of Pedagogy of the Oppressed
Pedagogy of the Oppressed (Portuguese: Pedagogia do Oprimido) is a book by Brazilian educator Paulo Freire, written in Portuguese between 1967 and 1968, but published first in Spanish in 1968. An English translation was published in 1970, with the Portuguese original being published in 1972 in Portugal, and then again in Brazil in 1974. The book is considered one of the foundational texts of critical pedagogy, and proposes a pedagogy with a new relationship between teacher, student, and society.
Dedicated to the oppressed and based on his own experience helping Brazilian adults to read and write, Freire includes a detailed Marxistclass analysis in his exploration of the relationship between the colonizer and the colonized. In the book, Freire calls traditional pedagogy the "banking model of education" because it treats the student as an empty vessel to be filled with knowledge, like a piggy bank. He argues that pedagogy should instead treat the learner as a co-creator of knowledge.[1]
Due to the 1964 Brazilian coup d'état, where a military dictatorship was put in place with the support of the United States, Paulo Freire was exiled from his home country, an exile that lasted 16 years.[3][4] After a brief stay in Bolivia, he moved to Chile in November 1964 and stayed until April 1969 when he accepted a temporary position at Harvard University. His four-and-a-half year stay in Chile impacted him intellectually, pedagogically, and ideologically, and contributed significantly to the theory and analysis he presents in Pedagogy of the Oppressed.[4] In Freire's own words:
When I wrote [Pedagogy of the Oppressed] I was already completely convinced of the problem of social classes. In addition, I wrote this book on the basis of my extensive experience with peasants in Chile; being absolutely convinced of the process of ideological hegemony and what that meant. When I would hear the peasants speaking, I experienced the whole problem of the mechanism of domination (which I analyze in the first chapter of the book)...Certainly, in my earliest writings I did not make this explicit, because I did not perceive it yet as such...[Pedagogy of the Oppressed] is also completely situated in a historical reality.[5]
Freire wrote Pedagogy of the Oppressed between 1967 and 1968, while living in the United States. Originally written in his native Portuguese, Pedagogy of the Oppressed was first published in Spanish in 1968.[6]:126This was followed by an English version, in a translation by Myra Bergman Ramos, in 1970.[7] The Portuguese original was released in Portugal in 1972 and in Brazil in 1974.[citation needed] Though Ramos' translation has received some degree of criticism, Freire approved of it and was involved in consultation during the translating process.[6]:127
Influences
The work was strongly influenced by Karl Marx and Frantz Fanon.[8]:30[9] As one critic, John D. Holst, describes it:
In Pedagogy of the Oppressed, Freire expresses a maturing Marxist-influenced analysis of the political nature of education that clearly places literacy and critical education within the context of the struggle of the oppressed to go beyond capitalist modernization and toward a revolutionary transformation.[4]
Pedagogy of the Oppressed is divided into four chapters and a preface.[1]:vii–viii The frontmatter includes an epigraph which reads "To the oppressed, and to those who suffer with them and fight at their side".[1]:v
In the preface, Freire provides a background to his work, and outlines potential opposition to his ideas. He explains that his thinking originated in his experience as a teacher, both in Brazil and during his time in political exile. During this time, he noticed that his students had an unconscious fear of freedom, or rather: a fear of changing the way the world is.[1]:35 Freire then outlines the likely criticisms he believes his book will face.[1]:37 Freire's intended audience are radicals—people who see the world as changing and fluid—and he admits that his argument will most likely be missing necessary elements to construct pedagogies in given material realities.[1]:37–39 Basing his method of finding freedom on the poor and middle class's experience with education, Freire states that his ideas are rooted in reality—not purely theoretical.[1]:37
In the first chapter, Freire outlines why he believes an emancipatory pedagogy is necessary. Describing humankind's central problem as that of affirming one's identity as human, Freire states that everyone strives for this, but oppression prevents many people from realizing this state of affirmation. This is termed dehumanization.[1]:43 Dehumanization, when individuals become objectified, occurs due to injustice, exploitation, and oppression. Pedagogy of the Oppressed is Freire's attempt to help the oppressed fight back to regain their lost humanity and achieve full humanization.[1]:44 Freire outlines steps with which the oppressed can regain their humanity, starting with acquiring knowledge about the concept of humanization itself.
It is easy for the oppressed to fight their oppressors only to become the polar opposites of what they currently are. In other words, this just makes them the oppressors and starts the cycle all over again. To be fully human again, they must identify the oppressors. They must identify them and work together to seek liberation. The next step in liberation is to understand what the goal of the oppressors is. Oppressors are purely materialistic.[1]:58 They see humans as objects and by suppressing individuals, they are able to own these humans. While they may not be consciously putting down the oppressed, they value ownership over humanity, essentially dehumanizing themselves. This is important to realize as the goal of the oppressed is to not only gain power. It is to allow all individuals to become fully human so that no oppression can exist.
Freire states that once the oppressed understand their own oppression and discovers their oppressors, the next step is dialogue, or discussion with others to reach the goal of humanization. Freire also highlights other events on this journey that the oppressed must undertake. There are many situations that the oppressed must keep wary about. For example, they must be aware of the oppressors trying to help the oppressed. These people are deemed falsely generous, and in order to help the oppressed, one must first fully become the oppressed, mentally and environmentally. Only the oppressed can allow humanity to become fully human with no instances of objectification.
In chapter 2, Freire outlines his theories of education. The first discussed is the banking model of education. He believes the fundamental nature of education is to be narrative. There is one individual reciting facts and ideas (the teacher) and others who just listen and memorize everything (the students). There is no connection with their real life, resulting in a very passive learning style. This form of education is termed the banking model of education. The banking model is very closely linked with oppression. It is built on the fact that the teacher knows all, and there exist inferiors who must just accept what they are told. They are not allowed to question the world or their teachers. This lack of freedom highlights the comparisons between the banking model of education and oppression. Freire urges the dismissal of the banking model of education and the adoption of the problem-posing model. This model encourages a discussion between teacher and student. It blurs the line between the two as everyone learns alongside each other, creating equality and the lack of oppression. There are many ways the banking model of education aligns with oppression. Essentially, it dehumanizes the student. If they are raised to learn to be blank slates molded by the teacher, they will never be able to question the world if they need to. This form of education encourages them to just accept what is thrust upon them and accept that as correct. It makes the first step of humanization very difficult. If they are trained to be passive listeners, they will never be able to come to the realization that there even exist oppressors.
Chapter 3 is used to expand on Freire's idea of dialogue. He first explains the importance of words, and that they must reflect both action and reflection. Dialogue is an understanding between different people and it is an act of love, humility, and faith. It provides others with the complete independence to experience the world and name it how they see it. Freire explains that educators shape how students see the world and history. They must use language with the point of view of the students in mind. They must allow "thematic investigation": the discovery of different relevant problems (limit situations) and ideas for different periods of time. This ability is the difference between animals and humans. Animals are stuck in the present unlike humans who understand history and use it to shape the present. Freire explains that the oppressed usually are not able to see the problems of their own time, and oppressors feed on this ignorance. Freire also presses the importance of educators not becoming oppressors and not objectifying their students. Educators and students must work as a team to find the problems of history and the present.
Freire lays out the process of how the oppressed can truly liberate themselves in chapter 4. He explains the methods used by oppressors to suppress humanity and the actions the oppressed can take in order to liberate humanity. The tools the oppressors use are termed "anti-dialogical actions" and the ways the oppressed can overcome them are "dialogical actions". The four anti-dialogical actions include conquest, manipulation, divide and rule, and cultural invasion. The four dialogical actions, on the other hand, are unity, compassion, organization, and cultural synthesis.[1]
Reception
Upon its release, Pedagogy of the Oppressed had an immediate impact on the field of educational studies in the United States. In 1971 it was already described as "a small classic of pedagogical theory", and awarded a "high status" in academic circles.[10]:378 In some countries under military dictatorships the book was both burned and banned, and Freire was forbidden to travel to several countries in Latin America and Africa after his ideas were taken up by radical revolutionary groups.[6]:127
Shortly after its release, Edgar Z. Friedenberg wrote that the book's weaknesses were its "pedantic style, the consistent underestimate of the opposition and the very peculiar avoidance of Freire's own extensive experience as a source of illustrative material". Friedenberg said that a positive aspect of the book was Freire's recognition that formal education in the Brazilian setting is "counter-revolutionary and oppressive".[10]:379
In his 1989 book Life in Schools, Peter McLaren emphasized that the teacher's politics are foundational to the pedagogy articulated in Freire's book.[11] Building on McLaren, others said that the fourth chapter is the lynchpin holding the project together, and that the emphasis on the first two chapters severs Freire's method from his ideology and his politics from his pedagogy. The reasons for its neglect stem from the chapter's explicit concern with the revolutionary party and leadership, which Derek R. Ford argued flows from the Leninist conception of the party.[12] Tyson Lewis similarly said that "Freire himself clearly saw his pedagogy as a tool to be used within revolutionary organization to mediate the various relationships between the oppressed and the leaders of resistance."[13]
Freire was criticized by feminists for his use of sexist language in Pedagogy of the Oppressed,[6]:127–128[14] and it was revised for the 1995 edition to avoid sexism.[14] Freire's later writings reflect the impact of this criticism, and use more inclusive language.[6]:128
In his introduction to the 30th anniversary edition of Pedagogy of the Oppressed, Donaldo Macedo, a former colleague of Freire and University of Massachusetts Boston professor, called the book a revolutionary text, and said that people in totalitarian states risk punishment for reading it.[1]:16 During the apartheid period in South Africa, the book was banned. Clandestine copies of the book were distributed underground as part of the "ideological weaponry" of various revolutionary groups like the Black Consciousness Movement.[16]
In 2006, Pedagogy of the Oppressed came under criticism over its use by the Mexican American Studies Department Program at Tucson High School. In 2010, the Arizona State Legislature passed House Bill 2281, enabling the Arizona Superintendent of Public Instruction to restrict state funding to public schools with ethnic studies programs, effectively banning the programs. Tom Horne, who was Arizona Superintendent of Public Instruction at the time, criticized the programs for "teaching students that they are oppressed".[17] The book was among seven titles officially confiscated from Mexican American studies classrooms, sometimes in front of students, by the Tucson Unified School District after the passing of HB 2281.[18]
In a 2009 article for the conservative City Journal, Sol Stern wrote that Pedagogy of the Oppressed ignores the traditional touchstones of Western education (e.g. Jean-Jacques Rousseau, John Dewey, or Maria Montessori) and contains virtually none of the information typically found in traditional teacher education (e.g., no discussion of curriculum, testing, or age-appropriate learning). On the contrary, Freire rejects traditional education as "official knowledge" that intends to oppress.[19] Stern also wrote in 2006 that heirs to Freire's ideas have taken them to mean that since all education is political: "leftist math teachers who care about the oppressed have a right, indeed a duty, to use a pedagogy that, in Freire's words, 'does not conceal—in fact, which proclaims—its own political character'".[20]
A 2019 article in British internet magazine Spiked said that "In 2016, the Open Syllabus Project catalogued the 100 most requested titles on its service by English-speaking universities: the only Brazilian on its list was Freire's Pedagogy of the Oppressed."[21]
An instructional theory is "a theory that offers explicit guidance on how to better help people learn and develop." It provides insights about what is likely to happen and why with respect to different kinds of teaching and learning activities while helping indicate approaches for their evaluation. Instructional designers focus on how to best structure material and instructional behavior to facilitate learning.
Augusto Boal was a Brazilian theatre practitioner, drama theorist, and political activist. He was the founder of Theatre of the Oppressed, a theatrical form originally used in radical left popular education movements. Boal served one term as a Vereador in Rio de Janeiro from 1993 to 1997, where he developed legislative theatre.
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Paulo Reglus Neves Freire was a Brazilian educator and philosopher who was a leading advocate of critical pedagogy. His influential work Pedagogy of the Oppressed is generally considered one of the foundational texts of the critical pedagogy movement, and was the third most cited book in the social sciences as of 2016 according to Google Scholar.
Critical pedagogy is a philosophy of education and social movement that developed and applied concepts from critical theory and related traditions to the field of education and the study of culture.
Critical literacy is the ability to find embedded discrimination in media. This is done by analyzing the messages promoting prejudiced power relationships found naturally in media and written material that go unnoticed otherwise by reading beyond the author's words and examining the manner in which the author has conveyed their ideas about society's norms to determine whether these ideas contain racial or gender inequality.
Popular education is a concept grounded in notions of class, political struggle, critical theory and social transformation. The term is a translation from the Spanish educación popular or the Portuguese educação popular. The term 'popular' in this case means 'of the people'. More specifically 'popular' refers to the 'popular classes', which include peasants, the unemployed, the working class and sometimes the lower middle class. The designation of 'popular' is meant most of all to exclude the upper class and upper middle class.
Critical consciousness, conscientization, or conscientização in Portuguese, is a popular education and social concept developed by Brazilian pedagogue and educational theorist Paulo Freire, grounded in neo-Marxist critical theory. Critical consciousness focuses on achieving an in-depth understanding of the world, allowing for the perception and exposure of social and political contradictions. Critical consciousness also includes taking action against the oppressive elements in one's life that are illuminated by that understanding.
Anti-oppressive education encompasses multiple approaches to learning that actively challenge forms of oppression.
The Theatre of the Oppressed (TO) describes theatrical forms that the Brazilian theatre practitioner Augusto Boal first elaborated in the 1970s, initially in Brazil and later in Europe. Boal was influenced by the work of the educator and theorist Paulo Freire and his book Pedagogy of the Oppressed. Boal's techniques use theatre as means of promoting social and political change in alignment originally with radical-left politics and later with centre-left ideology. In the Theatre of the Oppressed, the audience becomes active, such that as "spect-actors" they explore, show, analyse and transform the reality in which they are living.
The ecopedagogy movement is an outgrowth of the theory and practice of critical pedagogy, a body of educational praxis influenced by the philosopher and educator Paulo Freire. Ecopedagogy's mission is to develop a robust appreciation for the collective potentials of humanity and to foster social justice throughout the world. It does so as part of a future-oriented, ecological and political vision that radically opposes the globalization of ideologies such as neoliberalism and imperialism, while also attempting to foment forms of critical ecoliteracy. Recently, there have been attempts to integrate critical eco-pedagogy, as defined by Greg Misiaszek with Modern Stoic philosophy to create Stoic eco-pedagogy.
Egalitarian dialogue is a dialogue in which contributions are considered according to the validity of their reasoning, instead of according to the status or position of power of those who make them. Although previously used widely in the social sciences and in reference to the Bakhtinian philosophy of dialogue, it was first systematically applied to dialogical education by Ramón Flecha in his 2000 work Sharing Words. Theory and Practice of Dialogic Learning.
Dialogic learning is learning that takes place through dialogue. It is typically the result of egalitarian dialogue; in other words, the consequence of a dialogue in which different people provide arguments based on validity claims and not on power claims.
Banking model of education is a term coined by Paulo Freire to describe and critique the established education system in his book Pedagogy of the Oppressed. The name refers to the metaphor of students as containers into which educators must put knowledge. Freire argued that this model reinforces a lack of critical thinking and knowledge ownership in students, which in turn reinforces oppression, in contrast to Freire's understanding of knowledge as the result of a human, creative process.
Problem-posing education, coined by the Brazilian educator Paulo Freire in his 1970 book Pedagogy of the Oppressed, is a method of teaching that emphasizes critical thinking for the purpose of liberation. Freire used problem posing as an alternative to the banking model of education.
Feminist pedagogy is a pedagogical framework grounded in feminist theory. It embraces a set of epistemological theories, teaching strategies, approaches to content, classroom practices, and teacher-student relationships. Feminist pedagogy, along with other kinds of progressive and critical pedagogy, considers knowledge to be socially constructed.
Critical mathematics pedagogy is an approach to mathematics education that includes a practical and philosophical commitment to liberation. Approaches that involve critical mathematics pedagogy give special attention to the social, political, cultural and economic contexts of oppression, as they can be understood through mathematics. They also analyze the role that mathematics plays in producing and maintaining potentially oppressive social, political, cultural or economic structures. Finally, critical mathematics pedagogy demands that critique is connected to action promoting more just and equitable social, political or economic reform.
Critical Pedagogy Primer is a book by Joe L. Kincheloe published by Peter Lang. Like other "primers" published by Peter Lang, it is an introductory text on the topic of critical pedagogy aimed at a wider audience with its use of more accessible language. The book has wide margins suitable for reader annotations, and many terms and their definitions are included in these margins for accessibility.
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↑ Augusto Boal (1993). Theater of the Oppressed. New York: Theatre Communications Group. ISBN0-930452-49-6, p 120
↑ Archie Dick (2010) "Librarians and Readers in the South African Anti-Apartheid Struggle", public lecture given in Tampere Main Library, August 19, 2010.
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