While reading the first two chapters from Friere’s Pedagogy of the Oppressed, I found myself trying to make connections from my own life to
the attitudes and situations described in the text. I was attempting this sort
of experiential reading of the text because it seemed to me (as it has in many
readings for this class and others) that to approach the attitudes presented,
and to fully understand what is being said, there needs to be some shared
experience, some level of understanding. If one is to effectively inspire and
cause change in the world, and in education systems in particular, it “must
come… from the oppressed themselves and from those who are truly solidary with
them” (p. 27). I find it
discouraging and difficult to define what impact I can have if I don’t perceive
myself as being ‘oppressed’. The best I can offer, on Friere’s terms, is an
attempt at solidarity with the hope that I don’t offer ‘false’ generosity in
its place.
In attempting to relate to Friere’s
conception of the oppressed, I was able to draw a real life connection to the
description on page 28 of the “rare peasant” who upon promotion to “overseer”
remains in solidarity with the peasants who were once his “equals” but are now
“below” him, purely by virtue of the system. This reminded me of working as a
hostess at a restaurant and seeing a friend who was a server become a manager,
as well as another friend who was a bartender become the bar manager. The two
managers they were replacing were very different in their management styles,
and it definitely showed when these two were promoted. The previous bar manager
was respectful of everyone who worked under her and handled her position with
grace. The restaurant manager was tyrannical and rude, nothing was ever good
enough for her, and she constantly reminded her staff of their “lower” status.
It was surprising to me, given that working under such an oppressive
personality made my friend keenly aware of how that felt, that he was even worse
as a manger than the woman he replaced, while my friend who became bar manager
was an excellent manager. The reading got me thinking about the idea that we
become our experience, and we are forced to become our own experience.
Friere goes on, however, to
describe this false reality as the “fear of freedom” that must be fought
against in order to change the experience of the oppressed. Instead of
following the examples put forth by their oppressors, “The oppressed must be
their own example in the struggle for their redemption” (p. 36). Given this, I
struggle with what and where my role is as an educator. If I am being placed in
situations where I am defined as the “oppressor” how do I overcome that to do
my job and fill the role I am given. This leads to Friere’s commentary that,
“Those who authentically commit themselves to the people must re-examine
themselves constantly” (p. 42).
This seems to be the solution, and yet, a sentence later, “The man or
woman who proclaims devotion to the cause of liberation yet is unable to enter
into communion with the people whom he or she continues to regard as totally
ignorant, is grievously self-deceived” (p. 43). This seems to come with the
sub-text that there is really no way for anyone who has been put in a position of
“influence” to truly educate anyone who comes to them.
In his presentation of “problem
posing education”, Friere seems to (for the moment) present his ‘solution’ to
the issue of how to educate the oppressed. In order to promote humanism in
education, there must be “consciousness as consciousness of consciousness”,
“acts of cognition, not transferals of information”, “dialogue” which leads to
a “teacher-student with students-teachers” (p. 60-1). Proposal of this sort of
education involves participation and engagement from all involved. I still sort
of got the sense that even Friere thinks this concept of education is a bit
far-fetched. In general, it seems that the ‘solutions’ put forth are negated in
the next paragraph, if not the next sentence. It seems to me that the overall
message is somewhat discouraging as far as educational impact is concerned.
I could be completely off in this
interpretation of the reading, and perhaps reading the complete text would be
of benefit; but in this brief glimpse into the musings of Friere, I leave
feeling discouraged and unable to provide educational benefit since I do not
feel oppressed. Hopefully someone will have some advice to reading this in a
more positive light.