In support of the Pedagogy of the Oppressed
The use of preposition ‘of’ instead of ‘for’, and that of definite article ‘The’ symbolizes the pedagogy – its aim and nature. A commonplace argument is that there is no oppression, but one is oppressed because he is lazy and lacks any motivation to work his way out. Some attribute oppression to fate, but do not realize the historical vocation of human being is to transform reality. Others extend Darwin’s theory to society stating the famous ‘survival of fittest’. They conveniently forget that society is a coexisting space where human beings mutually benefit from each other.
It is a naive view that is held by men who consider the intellect superior to the physique, thereby assigning less importance to physical work. They also turn a blind eye to the oppression of human values in hierarchical structures, as they benefit from the oppressive mechanisms. So, they remain oblivious to the lack of dialogue and dehumanization in such mechanisms.
This work has also been subject to criticisms stating the context of peasants in which it was practiced. I feel, it is more relevant today where the line between the oppressed and oppressor has blurred. A certain numbness has kept us away from reflecting on the reality critically and transform it.
The term critical consciousness embeds developing a vision for humanity, juxtaposing reality – state of existence – with the vision, inquire as to why reality is deviant from the vision. The oppressed cannot acquire such a consciousness from voices external to them or through orders and instructions. The real state of various dimensions of reality – work, health, living conditions, family, recreation – when juxtaposed with one’s vision for humanity evokes the consciousness. This arise in consciousness of reality empowers oneself to analyze the causes of reality. One begins to act – as opposed to being acted upon – on reality and reflect on their actions causing a cultural action that targets transformation of reality. The above is the core on which the Pedagogy of the Oppressed rests.
A Vision For Humanized Existence
To be human it is indispensable to realize what is to be human. Humanization is not static and is an evolving idea shaped by the contours of history. This vocation should synthesize empiricism and criticality for liberation. The foremost thing is to develop, for one’s own, a vision of how humanity would manifest in different dimensions of life – existence, living conditions, family, work, health, recreation, culture etc.
Existence: Survival is the basic evolutionary instinct, but only a human being is known to question the reason for his existence. In asking this reason, he seeks purpose and meaning in life. It is the usefulness of existence that gives meaning. Seeking appreciation and recognition in some form expresses the intrinsic desire to find purpose and be useful
Living conditions: Shelter is the basic need of a human being. Every human being should have a living space that offers space for rest, that offers relaxation and comfort
Family: A family is the microcosm of a society, and should be an embodiment of all the human values that one expects in a humanized society. It is the fundamental unit of a society and hence the bonding and interaction with families of not one’s own should be cohesive, leading to social integration.
Education: A means for identifying one’s own potential and acquiring the confidence to pursue it as a vocation for life. Education enables one to understand the ability to be useful and contribute, thereby realizing his self-worth.
Work: In the society, work is one of the manifestation of human capacity and its purpose extends beyond just subsistence. One should be able to have work as vocation. It should be a means for actualizing the potential of the self.
Recreation: Leisure and recreation instills and replenishes the human ability. Appreciating nature, creative expression or indulging in one recreates the potential
Culture: Any human being is not new and he is a part of the continuum and the wisdom acquired over centuries should be made available in a form that is capable of assimilation.
Such a vision cannot be provided but must be developed for one’s own, by dialoging on the generative themes discussed later in the article.
Banking Model Of Education: An Oppressive Prescription
Schools follow an oppressive educational model. The narration that flows from the teacher is alienated from the student’s reality and hence adds no existential value to the student’s life. The disconnect from reality renders the learners incapable of acting upon reality and allows oppression to sustain itself.
The present system of education does not allow the students to think, as it is an effective tool of the oppressor to keep the student in conformance with the inhuman reality; there is no space to exercise free-thinking and envisage liberation. The banking model is an ineffective educational practice devoid of humanizing capability and liberation.
Problem posing and dialoging: Education for liberation
The problem posing education begins with dialoging on the dimensions of reality. The student gains consciousness of the reality and analyzes the causes of the reality. The teacher’s role as a facilitator becomes significant as he poses problems integrating various aspects of the reality into overarching areas covering multiple dimensions of reality which Freire calls the generative themes.
A learning stimulus – a picture, a video, a newspaper article – can be used to elicit a generative theme from the students. It is necessary to understand how a generative theme can be taught with an example.
A picture of drunken man can be presented to the student group. Asking questions: is drinking good or bad? How many of you drink? are questions that would not allow for any critical thought. In showing the picture, an existential reality – alcoholism – mediates the education carried out, by the student with the teacher. Students are posed with the following problems: why someone drinks, what he drinks, how can he be rated as an individual. This dialogue provides a meaningful connect to the reality and elicits from them their perceptions of reality in their own words.
This picture embeds many elements of the students’ existential reality – work and wages, health, family. The limits under which the oppressed have to live is laid threadbare before him. In dialoging on the picture the student decodes the reality and develops a world view.
Alcoholism is an example to illustrate the generative theme, and its nature of unfolding into multiple themes, offering scope for investigating reality. In general, the educator observes the society they intend to study – work, celebration, problems, leisure activity. It is important to understand how the thoughts of the people are structured. It is based on this, the investigator proceeds with codification (embedding elements of existential reality in a learning stimulus).
The codified learning stimulus is presented to learners for decoding and generating themes. The codified learning stimulus could be an illustrated scenario, a play, a picture etc. which has a cultural connect to the students’ life. In the decoding process, the learners are posed problems about the codified situation. The learner dialogs over the situation; expressing and analyzing the causes of reality. This process invokes the praxis – action and reflection in the learners.
Oppression: Instruments And Manifestation
Any process or system or engagement that is anti-dialogic is oppressive. Freire details on the following as instruments of oppression: conquest, divide and rule, manipulation, cultural invasion.
The colonial oppression in India is a case for study, as it destroyed traditional wisdom and succeeded in instilling a cultural inferiority in the natives and ruled for two centuries. I learnt from the book The Beautiful Tree by Dharampal that, the east India company made huge investments in India, which particularly had no commercial interests. For example, the translation of religious texts etc. It is interesting to know that British came with all possible tools to understand the existing arrangements in all dimensions of life in India. Though nobler intentions may be ascribed to these acts, it was fully used to manipulate; to dominate and establish a brutal rule over the country.
In the context of the modern life, how does reality fare against the humanitarian vision? Oppression is not only in the context of peasants or the working class. It has acquired a character that affects all walks of life. The deteriorated social perceptions and values stand testimony to this.
Education is just viewed as a symbol of social status and a means for seeking employment. Modern man is alienated from his culture, language and art, and thus is deprived of any wisdom and hence can be prescribed by someone external on ‘what is good for him?’
Where are the public recreational spaces? Where will the urban working class recreate? Energy guzzling shopping malls have become dens of reckless consumerism. There is no space for creative pursuit.
Man alienated from his roots has been deprived of his identity. He could not forge meaningful relationships. He searches for his lost identity in the ‘likes’ and ‘views’ of his social media posts. He derives a titillating pleasure in forwarding WhatsApp messages. The entertainments and celebrations that accompany the urban life are intrinsically empty; life is marred by boredom and repressive thoughts.
Instruments Of Liberation
One cannot ignore that he is a part of reality and has to acquire critical consciousness of life in entirety. The first step is to think about the dimensions of reality and become conscious of its dehumanizing problems.
Communion through dialoging is important in liberation as this creates cooperation. It is through communication can cooperation and unity be achieved. Freire dismisses the methods of sloganeering, ordering as anti-dialogical methods incapable of true liberation.
The struggle cannot be alienated from the culture of the people. If it does not arise from the culture, the struggle would lose its authenticity. Revolution ceases to be authentic if it ignores the potentialities embedded in the society of the oppressed. In this context, the revolutionary leaders have to think with the people and cannot be distant from the thought structure of the oppressed.
The leader’s role is limited to organizing and he cannot act upon the people or act for the people, but act with the people.
Form of Revolution
Freire disapproves of violence and advocates that the dialogue should be a manifestation of love. He recommends organization of oppressed, integrating them through dialogues. Acquiring critical consciousness of reality helps in acting against the oppressive structures. He asserts that a dialogue cannot happen between those who name the world (oppressors) and those who wish to name the world (oppressed). He also suggests that the revolution cannot wait for power to launch itself. Mere taking of power does not constitute revolution.
Freire’s thoughts personify candour, and his conviction in the pedagogy was grounded on practice. The key revelation is when one realises, that one is simultaneously an oppressor and oppressed. The struggle for liberation begins when he becomes conscious of his sordid existence and begins a dialogue posing the problems of the reality and acquires critical consciousness.