paolo freire

paolo freire, pedagogy of the opressed.

citisem in alta carte ca e gen it’s a must, si am coborat de la etaju 2 al bibliotecii, unde stau de obicei sa citesc, la etaju unu.

trebuie sa mentionez ca am inceput postul asta cred acum vreo luna, si nu mai am nici disponibilitatea nici cheful de a continua amanuntele coborarii mele de la un etaj la altul. dar experienta mea cu „pedagogy of the oppressed” e una din cele mai intense pe care le-am avut vreodata cu o carte. mi se intampla uneori sa gasesc in niste carti niste chestii la care sa rezonez asa din plin si intens, incat sa-mi dea lacrimile, dar nu din cauza unei empatii cu vreun personaj ca atunci cand eram mici si patea ceva coltz alb, ci din cauza faptului ca rezonezi atat de mult cu ceva de acolo incat in tine se intampla ceva. asta cu lacrimile e clar semn ca ceva s-a schimbat. asa mi s-a intamplat si cu „pedagogy of the oppressed”, carte care a fost interzisa intr-o perioada, si care dupa parerea mea, ar trebui data cadou la nashtere fiecarui om. sa fie cate un volum la maternitate. am copiat cateva chestii pe un caiet si voi transcrie cate ceva acum –


is a distortion

of the vocation of becoming more fully human

dehumanization is not a given destiny
but the result of an unjust order
that engenders violence in the oppressors,
which in turn dehumanizes the oppressed

because it is a
of being more fully human, sooner or later being less human
leads the oppressed to struggle against who made them so.

in order for this struggle to have meaning, the oppressed must not,
in seeking to regain their humanity, become in turn
oppressors of the oppressors,
but rather restorers of humanity in both.

the oppressed are fearful of freedom because they
have internalized the image of the oppressor

freedom would require them to eject this image
and replace it with autonomy and responsability

freedom is the indispensable condition for the
for human completion

functionally, oppression is domesticating.

the oppressed are at one and the same time
themselves and the oppressor
whose consciousness they have internalized

they discover that without freedom they can not exist
yet, although they desire authentic existance, they fear it.

a oppresses b if she or he
hinders her or his
pursuit of self-affirmation
as a responsible person

a oppresses b if she or he
interfers with his/her
vocation of becoming fully human

the more oppressors control the oppressed
the more they change them into things

sadism, necrophilia & the pleasure of domination
in order to dominate you tend to deter
the drive to search, the restlessness and
the creative power which characterize life

lack of trust & lack of confidence in people’s ability to think
the oppressed are potential enemies who need to be watched

the need to have more
ot is possible for me to transform everything into
objects of my purchasing power;
having more is all that matters
having more is an inalienable right
a right that i aquired through my own „effort”
with my „courage to take risks”

if others do not have more,
it is because they are
incompetent and lazy

the oppressed have an attration for the oppressors

i want to imitate my oppressor
i want to be like him

they have a diffuse magical belief of the invulnerability
and power of the oppressor
they are emotionally dependent

projecting absolute ignorance onto others
negates education and knowledge
as process of inquiry

the „banking” education makes people more passive
and adapts them to the world

it makes them „fit” for the world

the oppressed are treated as individual cases
as marginal persons who deviate from the general configuration
of a „good, organized and just” society

the society must therefor adjust these
„incompetent and lazy” folk
to its own pattern by
changing their mentality

these marginals need to be „integrated”

the tranquility of the oppressors rests on
how well people fit the world
the oppressors have created

the act of cognition is
a learning situation in which
the cognizable object
far from being the end of the cognitive act
intermediates the cognitive actors

problem posing education & practice of freedom
banking education
in which
the teachers fill the students by making
deposits of information

people teach eachothed mediated by the world

the form of action men&women adopt
is a function of how they perceive themselves in the world
a deepened cosciousness of their situation
leads people to aprehend that situation
as a historical reality
susceptible of transformation

to prevent somebody
from engaging in the process of inquiry
is an act of violence and oppression

no one can be authentically human while
he prevents others from being so

the word, the essence of dialogue itself, is more
than just an instrument that makes dialogue possible

within the word we find 2 dimensions:
in such radical interaction
that if one is sacrificed -even in part-
the other immediately suffers

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

and if action is emphasized exclusively
to the detriment of reflection
the word is converted into
action for action’s sake

which makes the dialogue impossible

dialogue is the encounter between men
mediated by thw world
in order to name the world

because dialogue is an encounter among men and women
who name the world
it must not be a situation
where some name on behalf of others

it is an act of creation

it must not serve as a crafty instrument
for the domination of one person by another

dialogue is broken
if the parties lack humility
how can i dialogue if i always project
ignorance onto others
and never perceive my own?

at the point of encounter there are
neither utter ignoramuses nor perfect sages
there are only people
who are attempting together
to learn more than they know


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