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How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?

Paulo Freire

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Paulo Freire
Age: 75 †
Born: 1921
Born: October 19
Died: 1997
Died: May 2
Economist
Educator
Philosopher
Poet Lawyer
Teacher
Writer
Timochenko
Paulo Reglus Neves Freire
Liberation
Divided
Developing
Beings
Dehumanization
Pedagogy
Participate
Oppressed

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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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Education is suffering from narration sickness.
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The teacher is no longer merely the-one-who-teaches, but one who is him/herself taught in dialogue with the students, who in turn while being taught also teach. They become jointly responsible for a process in which all grow.
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Within the word we find two dimensions-reflection and action. If one is sacrificed even in part, the other immediately suffers. To speak a true word is to transform the world.
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It is absolutely essential that the oppressed participate in the revolutionary process with an increasingly critical awareness of their role as subjects of the transformation.
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How can I be an educator if I do not develop in myself a caring and loving attitude toward the student, which is indispensable on the part of one who is committed to teaching and to the education process itself.
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It would be a contradiction in terms if the oppressors not only defended but actually implemented a liberating education.
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Whether the teacher is authoritarian, undisciplined, competent, incompetent, serious, irresponsible, involved, a lover of people and of life, cold, angry with the world, bureaucratic, excessively rational, or whatever else, he/she will not pass through the classroom without leaving his or her mark on the students.
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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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To speak a true word is to transform the world.
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Reflection and action must never be undertaken independently.
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The educator has the duty of not being neutral.
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Being tolerant does not mean acquiescing to the intolerable it does not mean covering up disrespect it does not mean coddling the aggressor or disguising aggression. Tolerance is the virtue that teaches us to live with the different. It teaches us to learn from and respect the different.
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In order for the oppressed to be able to wage the struggle for their liberation, they must perceive the reality of oppression not as a closed world from which there is no exit , but as a limiting situation which they can transform.
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The oppressors develop a series of methods precluding any presentation of the world as a problem and showing it rather as a fixed entity, as something given--something to which people, as mere spectators, must adapt.
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What if we discover that our present way of life is irreconcilable with our vocation to become fully human?
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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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It is only the oppressed who, by freeing themselves, can free their oppressors.
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For people, 'here' signifies not merely a physical space, but also an historical space.
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Although the teachers or the students are not the same, the person in charge of education is being formed or re-formed as he/she teaches, and the person who is being taught forms him/herself in the process. ...There is, in fact, no teaching without learning.
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