Pedagogy of the Oppressed: Questions to Ask
In the opening of the book, Freire urges the oppressed to liberate both themselves and the oppressor. How do you think this can be done? Freire says that it must be done by generosity -- not false charity. What does he mean by this?
On page 48, Freire states that the central problem is that the oppressed must become authentic beings who participate "in developing the pedagogy of their liberation." In other words, the oppressed must view themselves and their oppressors in a radically different paradigm and that this paradigm shift will constitute the means by which liberation, ideation, and self-determination can be achieved. Does this sound feasible to you, or is Freire simply relying on semantics and rhetoric to create the illusion of possibility when in reality the oppressed need a liberator, a savior, a leader, a defender, etc.
On page 54, Freire notes that the implementation of the liberation cannot be undertaken without political power, which the oppressed do not have. Yet he asserts that the oppressed can undertake a course of liberation by way of "educational projects," which do not require systematization but rather a unity of wills among the oppressed and an organized aim, which will lead to political power. Do you find moments in world history when this sort of organizational aim did transpire and momentary liberation did occur? I can think of Germany in the 1930s when the NSDAP took control -- but by the mid-40s they had been crushed by an alliance of world powers. The question is: can liberation against the oppressors today be completed without the balance of power being tipped, globally, from the oppressors to the liberators. In other words, is not the problem of oppression a global one? Can liberation begin...
Pedagogy -- Langston Hughes and Frederick Douglass Critical Pedagogy in Literature There are two phenomena -- discrete even in their close relation -- called structural violence and cultural violence that I have recently learned to call by their socio-political monikers. A discussion about structural and cultural violence is relevant to the topic of the paper since both exemplify the foundation upon which racial prejudice and justification for social class rests. To
Feminine Pedagogy and Critical Theory Pedagogy of the Oppressed "We are living in a period of profound challenges to traditional Western epistemology and political theory" that are in evidence in every aspect of modern life, and that are especially profound in the field of education (Weiler, 2003). The single most profound aspect of these epistemological, social, and political changes is based in the ironic history of postmodernist movements: An oppressed group may
Education can reinforce hegemony or be used to facilitate political resistance and catalyze social justice. Students and faculty at the University of Hawaii have empowered themselves through education, through changes to curriculum and also to the norms of public discourse. In “Native Student Organizing,” Trask also describes how political structures in education have a direct bearing on community empowerment. Left alone, university politics can too easily reflect the dominant, colonialist,
This deadens the educational experience and the whole idea of learning, and indeed, and Freire notes, it dehumanizes the process, too. Society and culture play an important position in these roles students and teachers play. In our society, as Freire notes, teachers are supposed to know everything, while students know nothing. In addition, teachers are looked up to as role models by many students (and parents), and they are expected
lessons observed varied depending on the school. In high school, the aims were to learn about the history of art, whereas in younger grades such as elementary and early middle school years, the aim was explorative creativity and self-expression. Common Core Standards addressed: The National Core Art Standards (2015) were addressed including "generate and conceptualize artistic ideas and work," "organize and develop artistic ideas and work," and "refine and complete
Freire's Pedagogy Of The Oppressed And The Philosophy Of Education Freire (2000) emphasizes the importance of love, charity, reflection (critical thinking), humility and dialogue -- which effects the "indivisible solidarity" -- important for the oppressed to become the liberators of themselves (p. 90). If I were to apply Freire's ideas about philosophy of education, including his ideas about "dialogue," "critical thinking," and the "indivisible solidarity," my classroom would look radically different
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