Paulo Freire Quotes About Pedagogy
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How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?
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This book will present some aspects of what the writer has termed the pedagogy of the oppressed, a pedagogy which must be forged with, not for, the oppressed (whether individuals or peoples) in the incessant struggle to regain their humanity.
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Indeed, the interests of the oppressors lie in 'changing the consciousness of the oppressed, not the situation which oppresses them.
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The oppressors do not favor promoting the community as a whole, but rather selected leaders.
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Washing one's hands of the conflict between the powerful and the powerless means to side with the powerful, not to be neutral.
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Knowledge emerges only through invention and re-invention, through the restless, impatient, continuing, hopeful inquiry human beings pursue in the world, with the world, and with each other.
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Any situation in which some men prevent others from engaging in the process of inquiry is one of violence;… to alienate humans from their own decision making is to change them into objects.
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It is not suprising that the banking concept of education regards men as adaptable, manageable beings.
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Dehumanization, although a concrete historical fact, is not a given destiny but the result of an unjust order that engenders violence in the oppressors, which in turn dehumanizes the oppressed
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The greatest humanistic and historical task of the oppressed: to liberate themselves.
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Indeed, some "revolutionaries" brand as "innocents," "dreamers," or even "reactionaries"; those who would challenge this educational practice. But one does not liberate people by alienating them. Authentic liberation - the process of humanization - is not another deposit to be made in men.
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Leaders who do not act dialogically, but insist on imposing their decisions, do not organize the people--they manipulate them. They do not liberate, nor are they liberated: they oppress.
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An unauthentic word, one which is unable to transform reality, results when dichotomy is imposed upon its constitutive elements. When a word is deprived of its dimension of action, reflection automatically suffers as well; and the word is changed into idle chatter, into verbalism, into an alienated and alienating “blah.” It becomes an empty word, one which cannot denounce the world, for denunciation is impossible without a commitment to transform, and there is no transformation without action.
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Liberating education consists in acts of cognition, not transferrals of information
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How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation? Only as they discover themselves to be 'hosts' of the oppressor can they contribute to the midwifery of their liberating pedagogy. As long as they live in the duality in which to be is to be like and to be like is to be like the oppressor, this contribution is impossible. The pedagogy of the oppressed is an instrument for their critical discovery that both they and their oppressors are manifestations of dehumanization.
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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
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The unfinished character of human beings and the transformational character of reality necessitate that education be an ongoing activity.
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The oppressed, instead of striving for liberation, tend themselves to become oppressors.
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But almost always, during the initial stage of the struggle, the oppressed, instead of striving for liberation, tend themselves to become oppressors, or sub oppressors. The very structure of their thought has been conditioned by the contradiction of the concrete, existential situation by which they were shaped. Their ideal is to be men; but for them to be men is to be oppressors
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Education either functions as an instrument which is used to facilitate integration of the younger generation into the logic of the present system and bring about conformity or it becomes the practice of freedom, the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world.
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Authentic thinking, thinking that is concerned about reality, does not take place in ivory tower isolation, but only in communication. If it is true that thought has meaning only when generated by action upon the world, the subordination of students to teachers becomes impossible.
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No one is born fully-formed: it is through self-experience in the world that we become what we are.
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Certain members of the oppressor class join the oppressed in their struggle for liberation.
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Only through communication can human life hold meaning.
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One cannot expect positive results from an educational or political action program which fails to respect the particular view of the world held by the people. Such a program constitutes cultural invasion, good intentions notwithstanding.
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Implicit in the banking concept is the assumption of a dichotomy between human beings and the world: a person is merely in the world, not with the world or with others; the individual is spectator, not re-creator.
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True generosity consists precisely in fighting to destroy the causes which nourish false charity. False charity constrains the fearful and subdued, the "rejects of life," to extend their trembling hands. True generosity lies in striving so that these hands--whether of individuals or entire peoples--need be extended less and less in supplication, so that more and more they become human hands which work and, working, transform the world.
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No pedagogy which is truly liberating can remain distant from the oppressed by treating them as unfortunates and by presenting for their emulation models from among the oppressors. The oppressed must be their own example in the struggle for their redemption (Freire, 1970, p. 54).
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The oppressed, having internalized the image of the oppressor and adopted his guidelines, are fearful of freedom.
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Education as the exercise of domination stimulates the credulity of students, with the ideological intent (often not perceived by educators) of indoctrinating them to adapt to the world of oppression.
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