Pedagology of the Oppressed Essay Example for Free

Pedagology of the Oppressed EssayA fearful analysis of the instructor- scholarly person dealingship at any level, inside or outside the school, reveals its funda custodyt in ally autobiography percentage. The relationship involves a narrating composition (the teacher) and patient, listening objects (the students). The meanss, whether values or empirical di custodysions of pragmatism, tend in the bidding of macrocosm narrated to become lifeless and petrified. Education is suffering from narration sickness.The teacher talks about existence as if it were motionless, static, compart workforcetalized, and predictable. Or else he expounds on a topic completely a stayn to the inhabitential visualise of the students. His task is to cope with the students with the contents of his narration contents which atomic number 18 detached from reality, disconnected from the totality that engendered them and could intermit them signifi outhousece. Words argon emptied of their con creteness and become a hollow, alienated, and alienating verbosity.The outstanding characteristic of this narrative raising, then, is the sonority of words, non their transforming power. Four times four is sixteen the capital of hit is Belm. The student records, cons, and repeats these phrases without perceiving what four times four really means, or realizing the adjust signifi notifyce of capital in the affirmation the capital of Par is Belm, that is, what Belm means for Par and what Par means for Brazil.Narration (with the teacher as narrator) leads the students to memorize mechanically the narrated content. Worse yet, it turns them into containers, into receptacles to be filled by the teacher. The more than completely he fills the receptacles, the intermit a teacher he is. The more meekly the receptacles permit themselves to be filled, the better students they ar.Education thitherof becomes an act of depositing, in which the students atomic number 18 the depositories and the teacher is the depositor. Instead of communication, the teacher issues communiqus and makes deposits which the students patiently receive, memorize, and repeat. This is the banking sentiment of fostering, in which the reaching of meet allowed to the students extends only as far as receiving, filing, and storing the deposits. They do, it is on-key, deplete the opportunity to become collectors or cataloguers of the things they store. only if in the last analysis, it is men themselves who are filed a steering through the lack of creativity, transformation, and knowledge in this (at best) misguided system. For apart from inquiry, apart from the recitation, men give the axe non be truly hu globely concern. Knowledge emerges only through cheat and re-invention, through the restless, impatient, continuing, hopeful inquiry men pursue in the field, with the knowledge base and with each former(a).In the banking concept of information, knowledge is a gift bestowed by those who consider themselves knowledgeable upon those whom they consider to know nothing. Projecting an controlling ignorance onto others, a characteristic of the ideology of oppression, negates direction and knowledge as carry outes of inquiry. The teacher presents himself to his students as their necessary face-to-face by considering their ignorance absolute, he justifies his own existence. The students, alienated like the slave in the Hegelian dialectic, accept their ignorance as justifying the teachers existence precisely, unlike the slave, they never discover that they educate the teacher.The raison dtre of libertarian education, on the other hand, lies in its drive towards reconciliation. Education essentialiness begin with the solution of the teacher-student contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students.This solution is not (nor erect it be) found in the banking concept. On the contrary, banking educat ion concurs and notwithstanding stimulates the contradiction through the following attitudes and employments, which mirror oppressive nine as a intacta) the teacher teaches and the students are taught b) the teacher knows everything and the students know nothing c) the teacher thinks and the students are thought about d) the teacher talks and the students listen meekly e) the teacher disciplines and the students are disciplined f) the teacher chooses and enforces his choice, and the students comply g) the teacher acts and the students rich person the illusion of acting through the action of the teacher h) the teacher chooses the program content, and the students (who were not consulted) adapt to it i) the teacher confuses the authority of knowledge with his own professional authority, which he sets in opposition to the freedom of the students j) the teacher is the Subject of the encyclopaedism emergence, while the pupils are mere objects.It is not surprising that the bankin g concept of education regards men as adaptable, hu man raceageable beings. The more students work at storing the deposits entrusted to them, the less they develop the critical intellect which would result from their preventative in the public as transformers of that population. The more completely they accept the passive role overturnd on them, the more they tend simply to adapt to the world as it is and to the fragmented view of reality deposited in them.The capability of banking education to minimize or annul the students creative power and to stimulate their credulity serves the interests of the oppressors, who care neither to have the world revealed nor to see it transformed. The oppressors use their humanitarianism to preserve a pro travelable detail. and so they react almost instinctively against any experiment in education which stimulates the critical faculties and is not content with a partial view of reality plainly always seeks out the ties which link one raze to another and one problem to another.Indeed, the interests of the oppressors lie in ever-changing the cognizantness of the oppressed, not the situation which oppresses them1 for the more the oppressed can be led to adapt to that situation, the more easily they can be dominated. To procure this end, the oppressors use the banking concept of education in conjunction with a paternalistic social action apparatus, within which the oppressed receive the euphemistic title of welfare recipients.They are treated as individual cases, as marginal men who deviate from the general configuration of a good, organized, and just society. The oppressed are regarded as the pathology of the healthy society, which must therefore adjust these incompetent and lazy folk to its own patterns by changing their mentality. These marginals need to be integrated, incorporated into the healthy society that they have forsaken.The truth is, however, that the oppressed are not marginals, are not men living outsid e society. They have always been inside inside the structure which made them beings for others. The solution is not to integrate them into the structure of oppression, but to transform that structure so that they can become beings for themselves. Such transformation, of course, would spelunk the oppressors purposes thereof their utilization of the banking concept of education to avoid the threat of student conscientizaco.The banking approach to adult education, for example, leave behind never propose to students that they critically consider reality. It will deal preferably with such vital needions as whether Roger gave fountain grass to the goat, and insist upon the importance of learning that, on the contrary, Roger gave green grass to the rabbit. The humanism of the banking approach masks the effort to turn men into automatons the very negation of their ontological vocation to be more fully human. They may compass through their relations with reality that reality is rea lly a process, undergoing constant transformation. If men are searchers and their ontological vocation is humanization, sooner or later they may cover the contradiction in which banking education seeks to maintain them, and then engage themselves in the struggle for their liberation.But the humanist, basal educator cannot wait for this possibility to materialize. From the outset, his efforts must coincide with those of the students to engage in critical mentation and the quest for mutual humanization. His efforts must be imbued with a profound trust in men and their creative power. To secure this, he must be a partner of the students in his relations with them.The banking concept does not meet to such partnership and necessarily so. To resolve the teacher-student contradiction, to exchange the role of depositor, prescriber, domesticator, for the role of student among students would be to undermine the power of oppression and serve the typesetters case of liberation.Implicit in the banking concept is the assumption of a dichotomy between man and the world man is merely in the world, not with the world or with others man is spectator, not re-creator. In this view, man is not a conscious being (corpo consciente) he is rather the possessor of consciousness an empty mind passively open to the reception of deposits of reality from the world outside. For example, my desk, my books, my coffee cup, all the objects before me as bits of the world which surrounds me would be inside me, exactly as I am inside my study right now. This view makes no distinction between being accessible to consciousness and get into consciousness. The distinction, however, is essential the objects which surround me are simply accessible to my consciousness, not located within it. I am aware of them, but they are not inside me.It follows logically from the banking notion of consciousness that the educators role is to regulate the way the world enters into the students. His task is to organize a process which already occurs spontaneously, to fill the students by making deposits of information which he considers to constitute true knowledge.2 And since men receive the world as passive entities, education should make them more passive still, and adapt them to the world. The educated man is the adapted man, because he is better fit for the world. Translated into rehearse, this concept is well suited to the purposes of the oppressors, whose tranquillity rests on how well men fit the world the oppressors have created, and how little they query it.The more completely the majority adapt to the purposes which the prevailing nonage prescribe for them (thereby depriving them of the right to their own purposes), the more easily the minority can continue to prescribe. The theory and practice of banking education serve this end quite efficiently. Verbalistic lessons, reading requirements,3 the rules for evaluating knowledge, the distance between the teacher and the tau ght, the criteria for promotion everything in this ready-to-wear approach serves to obviate opinion.The bank-clerk educator does not realize that there is no true certificate in his hypertrophied role, that one must seek to live with others in solidarity. One cannot impose oneself, nor even merely co-exist with ones students. Solidarity requires true communication, and the concept by which such an educator is guided fears and prescribes communication. til now only through communication can human life hold meaning. The teachers thinking I originalated only by the authenticity of the students thinking. The teacher cannot think for his students, nor can he impose his thought on them. 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.Because banking educatio n begins with a false understanding of men as objects, it cannot promote the entire evolution of what Fromm calls biophily, but instead produces its opposite necrophily.While life is characterized by growth in a structured, operational manner, the necrophilous person loves all that does not grow, all that is mechanical. The necrophilous person is driven by the desire to transform the organic into the inorganic, to approach life mechanically, as if all living persons were things.Memory, rather than experience having, rather than being, is what counts. The necrophilous person can relate to an object a flower or a person only if he possesses it hence a threat to his possession is a threat to himself if he loses possession he loses contact with the worldHe loves control, and in the act of controlling he kills life.4Oppressionoverwhelming controlis necrophilic it is nourished by love of death, not life. The banking concept of education, which serves the interests of oppression, is besides necrophilic. Based on a mechanistic, static, naturalistic, spatialized view of consciousness, it transforms students into receiving objects. It attempts to control thinking and action, leads men to adjust to the world, and inhibits their creative power.When their efforts to act responsibly are frustrated, when they find themselves unable to use their faculties, men suffer. This suffering due to impotence is rooted in the very fact that the human equilibrium has been disturbed.5 But the inability to act which causes mens anguish also causes them to reject their impotence, by attemptingto restore their energy to act. But can they, and how? Oneway is to submit to and identify with a person or sort out having power.By this symbolic participation in another persons life, men havethe illusion of acting, when in reality they only submit to andbecome a part of those who act.6Populist manifestations perhaps best exemplify this part of behaviour by the oppressed, who, by identifyin g with charismatic leaders, come to feel that they themselves are active and effective. The rebellion they evince as they emerge in the diachronic process is motivated by that desire to act effectively. The dominant elites consider the remedy to be more domination and repression, carried out in the name of freedom, order, and social public security (that is, the peace of the elites). Thus they can condemnlogically, from the point of viewthe violence of a strike by workers and can call upon the state in the same breath to use violence in putting protrude the strike.7Education as the exercise of domination stimulates the credulity of students, with the ideological intent ( much not perceived by educators) of indoctrinating them to adapt to the world of oppression. This accusation is not made in the nave hope that the dominant elites will thereby simply abandon the practice. Its verifiable is to call the attention of true humanists to the fact that they cannot use banking educatio nal methods in the pursuit of liberation for they would only negate that very pursuit. Nor may a extremist society inherit these methods from an oppressor society. The revolutionary society which practices banking education is either misguided or mistrusting of men. In either event, it is threaten by the spectre of reaction.Unfortunately, those who espouse the cause of liberation are themselves surrounded and influenced by the climate which generates the banking concept, and often do not perceive its true significance or its dehumanizing power. Paradoxically, then, they utilize this same instrument of aberration in what they consider an effort to liberate. Indeed, some(prenominal) revolutionaries brand as innocents, dreamers, or even reactionaries those who would dispute this educational practice. But one does not liberate men by alienating them.Authentic liberationthe process of humanizationis not another deposit to be made in men. Liberation is a praxis the action and reflect ion of men upon their world in order to transform it. Those truly committed to the cause of liberation can accept neither the mechanistic concept of consciousness as an empty vessel to be filled, not the use of banking methods of domination (propaganda, slogansdeposits) in the name of liberation.Those truly committed to liberation must reject the banking concept in its entirety, adopting instead a concept of man as conscious beings, and consciousness as consciousness intent upon the world. They must abandon the educational goal of deposit-making and replace it with the posing of the problems of men in their relations with the world. Problem-posing education, responding to the essence of consciousnessintentionalityrejects communiqus and embodies communication. It epitomizes the special characteristic of consciousness being conscious of, not only as intent on objects but as turned in upon itself in a Jasperian splitconsciousness as consciousness of consciousness.Liberating education consists in acts of cognition, not transferrals of information. It is a learning situation in which the cognizable object (far from being the end of the cognitive act) intermediates the cognitive actorsteacher on the one hand and students on the other. Accordingly, the practice of problem-posing education entails at the outset that the teacher-student contradiction be resolved. Dialogical relationsindispensable to the capacity of cognitive actors to cooperate in perceiving the same cognizable objectare other than impossible.Indeed, problem-posing education, which breaks with the vertical patterns characteristic of banking education, can fulfil its knead as the practice of freedom only if it can overcome the above contradiction. Through dialogue, the teacher-of-the-students and the students-of-the-teacher cease to exist and a new term emerges teacher-student with student-teachers. The teacher is no thirster merely the-one-who-teaches, but one who is himself 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. In this process, arguments found on authority are no longer valid in order to function, authority must be on the side of freedom, not against it. Here, no one teaches another, nor is anyone self-taught. Men teach each other, arbitrate by the world, by the cognizable objects which in banking education are owned by the teacher.The banking concept (with its movement to dichotomize everything) distinguishes two stages in the action of the educator. During the first, he cognizes a cognizable object while he prepares his lessons in his study or his laboratory during the second, he expounds to his students about that object. The students are not called upon to know, but to memorize the contents narrated by the teacher. Nor do the students practice any act of cognition, since the object towards which that act should be enjoin is the property of the teacher rather tha n a medium evoking the critical reflection of both teacher and students. thusly in the name of the preservation of culture and knowledge we have a system which achieves neither true knowledge nor true culture.The problem-posing method does not dichotomize the activity of the teacher-student he is not cognitive at one point and narrative at another. He is always cognitive, whether preparing a project or good-natured in dialogue with the students. He does not regard cognizable objects as his private property, but as the object of reflection by himself and the students. In this way, the problem-posing educator constantly re-forms his reflections in the reflection of the students. The studentsno longer docile listenersare now critical co-investigators in dialogue with the teacher. The teacher presents the material to the students for their consideration, and re-considers his earlier considerations as the students express their own. The role of the problem-posing educator is to create, together with the students, the conditions under which knowledge at the level of the doxa is superseded by true knowledge, at the level of the logos.Whereas banking education anesthetizes and inhibits creative power, problem-posing education involves a constant unveiling of reality. The former attempts to maintain the submersion of consciousness the latter strives for the emergence of consciousness and critical intervention in reality.Students, as they are increasingly posed with problems relating to themselves in the world and with the world, will feel increasingly challenged and obliged to respond to that challenge. Because they nail down the challenge as interrelated to other problems within a total context, not as a theoretical question, the resulting comprehension tends to be increasingly critical and thus constantly less alienated. Their response to the challenge evokes new challenges, followed by new understandings and gradually the students come to regard themselves as comm itted.Education as the practice of freedom as opposed to education as the practice of domination denies that man is airlift, isolated, independent, and unattached to the world it also denies that the world exists as a reality apart from men. Authentic reflection considers neither abstract man nor the world without men, but men in their relations with the world. In these relations consciousness and world are simultaneous consciousness neither precedes the world nor follows it.La conscience et le monde sont dorms dun meme coupextrieur par essence la conscience, le monde est, paressence relative elle.8In one of our culture circles in Chile, the group was discussing (based on a codification9) the anthropological concept of culture. In the middle of the discussion, a peasant who by banking standards was completely ignorant said Now I see that without man there is no world. When the educator responded Lets say, for the sake of argument, that all the men on earth were to die, but tha t the earth itself remained, together with trees, birds, animals, rivers, seas, the starswouldnt all this be a world? Oh no, the peasant replied emphatically. thither would be no one to say This is a world.The peasant wished to express the idea that there would be lacking the consciousness of the world which necessarily implies the world of consciousness. I cannot exist without a not-I. In turn, the not-I depends on that existence. The world which brings consciousness into existence becomes the world of that consciousness. Hence, the previously cited affirmation of Sartre La conscience et le monde sont dorms dun m coup.As men, simultaneously reflecting on themselves and on the world, increase the scope of their perception, they begin to direct their observations towards previously inconspicuous phenomenaThat which had existed objectively but had not been perceived in its deeper implications (if so it was perceived at all) begins to stand out, assuming the character of a problem and therefore of challenge. Thus, men begin to single out elements from their background awarenesses and to reflect upon them. These elements are now objects of mens consideration, and, as such, objects of their action and cognition.In problem-posing education, men develop their power to perceive critically the way they exist in the world with which and in which they find themselves they come to see the world not as a static reality, but as a reality in process, in transformation. Although the dialectical relations of men with the world exist independently of how these relations are perceived (or whether or not they are perceived at all), it is also true that the form of action men adopt is to a large extent a function of how they perceive themselves in the world. Hence, the teacher-student and the student-teachers reflect simultaneously on themselves and the world without dichotomizing this reflection from action, and thus establish an authentic form of thought and action.Once again, the two educational concepts and practices under analysis come into conflict. Banking education (for evident reasons) attempts, by mythicizing reality, to conceal certain facts which explain the way men exist in the world problem-posing education sets itself the task of demythologizing. Banking education resists dialogue problem-posing education regards dialogue as indispensable to the act of cognition which unveils reality.Banking education treats students as objects of assistance problem-posing education makes them critical thinkers. Banking education inhibits creativity and domesticates (although it cannot completely destroy) the intentionality of consciousness by isolate consciousness from the world, thereby denying men their ontological and historical vocation of becoming more fully human. Problem-posing education bases itself on creativity and stimulates true reflection and action upon reality, thereby responding to the vocation of men as beings who are authentic only when en gaged in inquiry and creative transformation. In sum banking theory and practice, as immobilizing and fixating forces, fail to acknowledge men as historical beings problem-posing theory and practice take mans historicity as their starting point.Problem-posing education affirms men as beings in the process of becoming as unfinished, uncompleted beings in and with a likewise unfinished reality. Indeed, in contrast to other animals who are unfinished, but not historical, men know themselves to be unfinished they are aware of their incompletion. In this incompletion and this awareness lie the very roots of education as an exclusively human manifestation. The unfinished character of men and the transformational character of reality necessitate that education be an ongoing activity.Education is thus constantly remade in the praxis. In order to be, it must become. Its duration (in the Bergsonian meaning of the word) is found in the interplay of the opposites permanence and change. The ban king method emphasizes permanence and becomes reactionist problem-posing educationwhich accepts neither a well-behaved present nor a predetermined futureroots itself in the dynamic present and becomes revolutionary.Problem-posing education is revolutionary futurity. Hence it is prophetic (and, as such, hopeful). Hence, it corresponds to the historical nature of man. Hence, it affirms men as beings who transcend themselves, who move forward and look ahead, for whom immobility represents a fatal threat, for whom looking at the past must only be a means of understanding more clearly what and who they are so that they can more wisely build the future. Hence, it identifies with the movement which engages men as beings aware of their incompletionan historical movement which has its point of departure, its Subjects and its objective.The point of departure of the movement lies in men themselves. But since men do not exist apart from the world, apart from reality, the movement must begin wi th the men-world relationship. Accordingly, the point of departure must always be with men in the here and now, which constitutes the situation within which they are submerged, from which they emerge, and in which they intervene. still by starting from this situationwhich determines their perception of itcan they begin to move. To do this authentically they must perceive their state not as fated and unalterable, but merely as limitingand therefore challenging.Whereas the banking method directly or indirectly reinforces mens fatalistic perception of their situation, the problem-posing method presents this very situation to them as a problem. As the situation becomes the object of their cognition, the nave or magical perception which produced their fatalism gives way to perception which is able to perceive itself even as it perceives reality, and can thus be critically objective about that reality.A deepened consciousness of their situation leads men to apprehend that situation as an historical reality susceptible of transformation. Resignation gives way to the drive for transformation and inquiry, over which men feel themselves to be in control. If men, as historical beings necessarily engaged with other men in a movement of inquiry, did not control that movement, it would be (and is) a violation of mens humanity. Any situation in which some men prevent others from engaging in the process of inquiry is one of violence. The means used are not important to alienate men from their own decision-making is to change them into objects.This movement of inquiry must be directed towards humanizationmans historical vocation. The pursuit of full humanity, however, cannot be carried out in isolation or individualism, but only in fellowship and solidarity therefore it cannot unfold in the indisposed(p) relations between oppressors and oppressed. No one can be authentically human while he prevents others from being so. Attempting to be more human, individualistically, leads to having more, egotistically a form of dehumanization. Not that it is not fundamental to have in order to be human. Precisely because it is necessary, some mens having must not be allowed to constitute an obstacle to others having, must not consolidate the power of the former to crush the latter.Problem-posing education, as a humanist and liberating praxis, posits as fundamental that men subjected to domination must fight for their emancipation. To that end, it enables teachers and students to become Subjects of the educational process by overcoming authoritarianism and an alienating intellectualism it also enables men to overcome their false perception of reality. The worldno longer something to be described with deceptive wordsbecomes the object of that transforming action by men which results in their humanization.Problem-posing education does not and cannot serve the interests of the oppressor. No oppressive order could permit the oppressed to begin to question Why? While only a revolutionary society can carry out this education in systematic terms, the revolutionary leaders need to take full power before they can employ the method. In the revolutionary process, the leaders cannot utilize the banking method as an interim measure, justified on grounds of expediency, with the intention of later behaving in a genuinely revolutionary fashion. They must be revolutionarythat is to say, dialogicalfrom the outset.