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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
Beings
Dehumanization
Pedagogy
Participate
Oppressed
Liberation
Divided
Developing

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The oppressors do not favor promoting the community as a whole, but rather selected leaders.
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A fact which is not denied but whose truths are rationalized loses its objective base. It ceases to be concrete and becomes a myth created in defense of the class of the perceiver.
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The atmosphere of the home is prolonged in the school, where the students soon discover thatin order to achieve some satisfaction they must adapt to the precepts which have ben set from above. One of these precepts is not to think.
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To speak a true word is to transform the world.
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It is not systematic education which somehow molds society, but, on the contrary, society which, according to its particular structure, shapes education in relation to the ends and interests of those who control the power in that society.
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No one can be authentically human while he prevents others from being so.
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To study is not to consume ideas, but to create and re-create them.
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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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Any attempt to treat people as semihumans only dehumanizes them.
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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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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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The behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.
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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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The former oppressors do not feel liberated. On the contrary, they genuinely consider themselves to be oppressed.
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The intellectual activity of those without power is always characterized as non-intellectual.
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The revolutionary's role is to liberate, and to be liberated, with the people--not to win them over.
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Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.
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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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some may think that to affirm dialogue—the encounter of women and men in the world in order to transform the world—is naively and subjectively idealistic. there is nothing, however, more real or concrete than people in the world and with the world, than humans with other humans.
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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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