Pedagogy of the Oppressed Preface

Pedagogy of the Oppressed—Paulo Freire

© 1970 

Translation by Myra Bergman Ramos

Preface

Preface:

In the preface to Pedagogy of the Oppressed, Paulo Freire offers definitions of terms he utilizes in presenting the details of his thoughts about oppression.  He feels this groundwork needs to be presented in order to engage in the discussion of the topic of oppression.  These definitions also establish his stance on the topic.

The translator helps define the term conscientização as it refers to the perception of “social, political, and economic contradictions” (p. 19) and for the oppressed to take action against the reality of oppression.  Freire does use this term as a summation of his point. He also describes the oppressed’s fear of freedom as a fear in a change of the status quo.  There is, for lack of a better term, comfort in knowing what to expect in certain situations.

The terms Subject (those oppressed persons who know and act) and object (those that are known and acted upon by the oppressors) are crucial to points made by Freire as well as radicals (the oppressed and their supporters who will act to change the situation).  According to Freire, a radical is “not afraid to confront, to listen, to see the world unveiled…He does not consider himself the proprietor of history or men, or the liberator of the oppressed; but he does commit himself, within history, to fight at their side” (p. 24). Sectarianism is defined as sects of people who are like-minded and Freire uses the term usually to refer to those who are oppressive or who lack the motivation to become Subjects.  Radicalization is a definition of those who are critical of the status quo and use creativity to make changes for the masses of the oppressed.  

Freire hopes to begin a dialogue with others and that the dialogue will become a model for the oppressed to take their pro-action for change.  He does acknowledge his own possible limitations, be they aspects he may not have perceived or discussions about matters to which he has no concrete experience.  Yet Freire feels confident that his observations enhance his ability to reflect upon this theme.

Reaction to Preface:

            The positions put forth in the preface were helpful in beginning to establish Freire’s thoughts.  I found myself appreciative of having his definitions of the terms I would encounter as I continue to read and process this information. 

            I also found myself begin to reflect on my own knowledge of the terms defined.  I can also see how the terms themselves may create controversy based on traditional views of what these terms indicate. For instance, the term radicalization.  In the past, I have heard and seen it as a negative reference to something which upsets the course of progress of a set agenda.  I now understand that a radical is someone to challenge the entity that set the agenda and the motive for the agenda in the first place.  In my opinion, the challenge does not predict that the outcome is for negative results.  On the contrary, the challenge is usually for the improvement of an agenda for those most impacted.  I see how creating a controversy even over terms used can be a catalyst for discussion—what Freire’s intention was from the beginning.

            I also appreciate that Freire can recognize his own restrictions on the topic of oppression. However, I am encouraged by the belief that Freire can engage in a very important conversation on behalf of all parties involved.

            I am trying to process one thing that seems to be a paradox.  If sectarianism is viewed as an obstacle to freeing the oppressed, then if the oppressed work together and develop a forum in which to change their situation, how do they not form a sect and thus engage in sectarianism?  Perhaps my understanding of the concept is faulty or will be explained with further reading of Freire.

Pedagogy of the Oppressed, Forward

Pedagogy of the Oppressed—Paulo Freire

© 1970 

Translation by Myra Bergman Ramos

Forward by Richard Shaull

Forward:

In the forward of this text, Richard Shaull presents the position and the impact of Freire’s work of teaching poor and disadvantaged people to become transformative figures in the development of society. 

Shaull begins by describing Freire’s own upbringing and personal journey through society within North East Brazil.  He touches on how Freire and his family, who were of the middle-class in their community, were subject to financial hardships due to world-wide economic events in the late 1920’s.  From this change in Freire’s family and his subsequent experiences, Shaull describes how Freire developed his understanding of people who were in powerful situations and their control over those people who had no control. These people who had no control were what Freire described as being members of the “culture of silence” of the disadvantaged.

Shaull goes on to describe how Freire began to deconstruct and explore the reality of the society in which the oppressed were not encouraged to be proactive in their struggles to overcome this “culture of silence”.  Freire’s views were considered so radical that he was jailed for the work he began at the University of Recife.  After his release, Freire was ‘encouraged’ to leave Brazil. During this time, he continued his work and subsequently published Pedagogy of the Oppressed.

To complete the forward, Shaull outlines Freire’s work in the subsequent text.  This outline does not go into details about the work, but Shaull does prepare the reader for what Freire’s position is regarding the oppressed and the oppressors. 

Reaction to Forward:

            Reading this forward helped me to begin to process what I was (and still am) about to encounter with the work of Freire.  Having a short biography of the experiences that brought Freire to his work helped me to better understand his position.  I agree with Freire’s opinion that “man’s ontological vocation…is to be a Subject who acts upon and transforms his world” (pg. 12).  The notion to be proactive in one’s life rather than reactive is a position to which I subscribe. 

As a teacher, I would like to think that I allow my students opportunities for being proactive outlined by Shaull regarding Freire’s work.  The one thing I am struggling with is that my background is one of privilege—in the sense that I am White, middle class, educated—and I have not truly experienced oppression ala Freire.  I am a product of the steps in life of what our society deems appropriate.  Can I really find ways, a pedagogy, to support those in our society who need and desire to enact change for improvement?  How can I find support in recognition of my position and thus enact change for myself?  I am hoping to find answers—or at least begin my own journey—in Freire’s work.