Freire- Chapter 3

Moving Past OppressionFreire is quite frank about what it takes to

move past oppression: DIALOGUEDialogue is really about language and what

Freire calls “the word”The word- like praxis- has two components:

Reflectionaction

“The Word”Dialogue to be authentic must have both

reflection and actionWithout reflection-

Its just activism Acting just to say I did itAn action with no real possibility for changeA continuation of oppression

Without action- its just verbalism talking to hear ones own voiceA bunch of words with no possibility for changeA continuation of oppression

Naming the World through DialogueIt is through language- through “the word” that

we, as humans can change the world.It is though naming the world that we are active

participants in the making of meaningIf we do not have access to naming the world (if

we are denied this)- this is oppression Therefore “dialogue can not occur between

those who deny others the right to speak their word and those who’s right to speak has been denied.” (88)

Its about VOICE

Dialogue is not:DiscussionA banking method transactionOne group depositing meaning, ideologies,

rights & wrongs, morals, values, culture, laws, rules, expectations, awards, critiques, etc. into another group

A “situation where some name on behalf of others.” (89)

A site of domination

Dialogue to be authentic requires: Love (is the key and the core of dialogue)

Love is a commitment to others/ It is not domination Therefore revolution- which is about humanization- is about love

Humility (allows for dialogue instead of discussion) Recognizes the need for equity and humanization Places knowledge & naming as belonging to all and not a select few

Faith (is an a priori requirement for dialogue) Is recognizing how power corrupts and yet still sharing power Faith that liberation will not lead to more oppression (for op’d or

op’r) Hope (is what makes trust and dialogue possible)

Hopelessness is a form of silence IS NOT crossing ones arms and waiting/Hope is what creates action

Critical thinking (dialogue requires discernment, reflection, and analysis) This views the world as a process (not static) and as something that

is named AND renamed

The role of educators in dialogueIn dealing with educational and political

programs:

“for the truly humanist educator and authentic revolutionary…” (94)

Educators must work WITH their students to name the word and name the world instead of telling their students the names and then testing them on whether or not they “get it.”

The role of educators in dialogueIn dealing with educational and political

programs:

“One cannot expect positive results..” (95)

Educators must meets the students/ the people/ the children WHERE THEY ARE AT

THIS MUST ALWAYS BE THE STARTING POINT:The real, material, lived experiences of the

individuals and histories of their communities, cultures, and institutions

The Program Content of this educationYou meet the people/students/children at

a) their reality (material history)b) their understanding of their realityC) their educators & oppressors understanding

of their realityThis is what Freire calls the people’s

“thematic universe”- which is heavily dependant on “generative themes” and “minimum thematic universe”

Generative themesThemes are the word that Freire uses to

explain ideologiesThemes are social norms & their oppositionGenerative themes:

Implies that themes, although coming from existing structures of power- are not static are in the process of being created and recreated

(or at least have the ability to be) are capable of generating (creating) more themes are not fixed and final

A thematic universe WE CREATE THE THEMES THAT CREATE OUR

SOCIAL ENVIROThe animal world is a-historical- its about nowBUT the human world is historical- its about the past,

the present, the futureAs conscious beings who reflect and act, they play a

role in the construction of their realityNaming and renaming

Humans can also create objects outside of themselvesProps & institutions (which make history possible)

Therefore they CAN also transform and change the world around themselves!Props and “Limit-acts” to fight against the “limit-

situations”

A thematic universeIn each historical moment (epoc) there are

dominant themesThink of the notion of social construction based

on time and spaceBut if there are dominant themes THEN

there also must be opposing themesThe interaction between these two opposing

and dialectical groups in any historical moment are what make up the “thematic universe” of an epoc

A thematic universeWithin this dialectic between dominant and

submissive themes (or ideologies)Every individual plays a role as some one who

maintains or someone who challenges DIEvery institution plays a role as something that

maintains OR challenges DI

Themes at workThemes are expressions of realityHowever themes and reality get mythicized-

Think about myth of childhood innonWhen the myth replaces the reality- it

weakens the theme and deprives it of the ability to play a role in liberation

Themes at workThemes always exist with in structures of

power (limit-situations)But because of their dialectic- themes always

provide opportunity for limit-actsHOWEVER, when myths replace themes- and

peoples responses to these themes become limited

Concentric circles“Generative themes can be located in

concentric circles moving from the general to the particular” (103).

Concentric circles are circles that have the same center.

Example of concentric circles

Freirian Concentric CirclesThemes of universal

character: domination and liberation

Work inwards from the general to the particular

•Found in all societies•Global Issues/themes

Repetitive Themes:Underdevelopment and

development

•Themes found in many societies•Over time and through many different epoch

Specific Themes:Ie/ Free healthcare

•Specific to each nation, province, region, city, culture, etc.

Reminds us of the importance of recognizing that even the most local, remote, or specific form of oppression/themes are rooted in larger historical sequences and universal structures of imbalance and domination (see p104)

CODINGIf power in our society comes from naming

the word and naming the world- WE MUST- change the process by which naming occurs

To do so- WE MUST- recognize the big picture hidden in the small icon

Representation of an object is also a reflection of social ideologies

this is why its important to recognize the practice of “coding and decoding”

InvestigationToday’s topic is investigation Now that we have an understanding of

dialogueNow that we have an understanding of

codingNow that we have an understanding of

pedagogy, oppression, and praxisHOW do we actually apply it?

Investigate“To investigate the generative theme is to

investigate people’s thinking about reality and people’s action upon reality, which is praxis.” (p106)Remember:

themes don’t just happen They reflect the oppressed reality, their understanding of

their reality, and the oppressors desire for their reality

So, all programs for change must begin with an investigation of themes.

And the people must be involved in this investigation

InvestigationThis is why Freire says that you must include

people in the investigation of their own thematic universeBecause it heightens their ability for critical

thoughtBecause it highlights their role in the creation

of that universeBecause it shows that themes are not static

Dangers of investigationWhen the investigation is too interested in resultsWhen the investigation is too focused on the creation of

knowledge When the investigation treats subjects like objectsWhen the investigation is not co-investigatedWhen the investigation gets too caught up in the particular that

it makes the general impossible to see (think of concentric circles)

When the itinerary is dictated by the investigatorWhen there is no dialogue in the processWhen the banking method and not the problem posing method is

dominant

Beware of these in your own research

REMEMBER:“I cannot think for others or without others,

nor can others think for me.

Even if the people’s thinking is superstitious or naïve, it is only as they rethink their assumptions in action that they can change.

Producing and acting upon their own ideas- not consuming those of others- must constitute that process.” (p.108)

SO WHAT.Remember that praxis holds 2 components:

Reflection and action

So what now? What next? What do you do with all of the thoughts and ideas from your reflections?