How many times have we seen the man fight for their rights?, How many times we find companies with total domination by others? ... Many questions we can ask as the problem of being dominated, oppressed, deprived of our rights as human beings and our freedom.
Paulo Freire, the son of a middle class family in Recife, Brazil, he met throughout his life of poverty and hunger, experience that worry in the future and would be interested in poor and education. Working primarily among the poor who could not read or write and thus were deprived of their right to vote, Freire began to adopt a method that can be considered a variation of the theology of liberation. He was appointed director of Cultural Extension of Recife University, and applied his theories in a meaningful way to teach reading and write in just 45 days. This was so successful that it created thousands of cultural circles in the country.
created Paulo Freire "Pedagogy of the Oppressed", "one that must be made with him and not for him," meaning that the oppressed must develop their pedagogy and not the oppressors, this pedagogy makes oppression and its causes and conditions of existence, the object of reflection of the oppressed as a way forward and assert their rights. All men should recognize and be aware that we know little about ourselves and worry about this would recognize the dehumanization. Only after this man will possible to combat the dehumanization that is unbecoming of every man. If we sought an example we could think of when Latin America was colonized by the English and many Indians were dispossessed of their lands viewing them as savages and not human, it was thanks to certain people in America in general mestizos (also deprived of many rights) who were aware of the situation so bad that they were living and went to Spain to claim their land rights and inadequate living conditions. This example is one of many where we find a situation of oppressors and oppressed in consequence, but as we see the oppressed struggle to be free thank aware of their humanization.
The man has a chance of humanizing, out of the hands of the oppressor that makes him oppressed, exploited, dominated, and can fight for their freedom, their lives and their rights, but always first releasing their consciousness of the oppressed that fit your interests and take even his word and his conscience. The man must seek the freedom that has been removed, you must take power to his word, must work together with other oppressed people because "no one free to anyone, not just anyone is free, but you should not do is trust the "false generosity" of the oppressor because this leads to violence, injustice and dehumanization. The "great generosity" de la que habla Freire sólo se encuentra en los mismos oprimidos, esos que buscan la justicia y la restauración de la humanización, esos que en su humildad se ayudan unos a otros sin pedir nada a cambio.
El problema es que en un primer momento de su búsqueda para la liberación, los oprimidos tienden a ser también opresores (actitud dura y “mandato” hacia otros), porque para ellos el ser hombres lleva en un principio tomar lo que viven como realidad, se ven a sí mismos como salvajes, esclavos, buenos para nada, e incluso le temen a la posible libertad que se les aproxima; su lucha también debe expulsar al opresor desde dentro de sí, desalienarse, dejar de verse como desobligados, irresponsables and blame for their own situation, which actually was imposed. Then the fundamental problem lies in when the oppressed accept reality and adapt to it without questioning it or modify it, so it is necessary that individuals recognize themselves to undertake the struggle toward liberation. The oppressed must be aware that it is being exploited, stop identifying with the oppressor, but this can only be achieved through dialogue with other oppressed people, a pedagogical process that involves dialogue to accept reality and concerns. Freire thus presents the dialogic and antidialogical, the first serves and second liberation from oppression. The oppressor uses the antidialogical, with its concrete dialogue and taxes that does not allow criticism or reflection, as a means to conquer the oppressed, the oppressors seek to avoid the union dialogue and even in speeches implicitly warned how dangerous it would be to maintain social peace and that the division keeps things stable and does not create revolution. Another feature of the oppressor is the ideology that seeks to manipulate and train people based on their objectives, and finally the cultural invasion that are subject to the oppressed against the oppressors who are writers and actors of the process. Opposed
in dialogic collaboration and unity to help the liberation of the people turn The organization avoids the domain of ideology and allow the revolution, and cultural synthesis is a totally different from that imposed by the oppressors.
Finally, as explained above will relate to ua of his letters to the teachers, "Do not allow fear to paralyze you difficulty." In this letter I selected Freire discusses the issue of fear of the difficulty, beyond the concerns of the fear of not understanding or even to learn, we can relate this fear with the fear that has everything down to recognize the situation is living and even before his release. As Freire says the fear stems from uncertainty to a situation; this fear the oppressed feel conscious of their oppression but mostly wanting to fight for the desired release. That fear is such that even the oppressed will begin their fight taking on the role of oppressors towards others, but fear should not paralyze us so that does not allow us to continue the struggle. The solution is to be aware of this situation we see as a problem and address it causes fear, fear of not understanding a text, to run a test, and even fear of what it takes to fight to get out of a situation where we creates fear and fear should not be an obstacle for sure trying to understand what surrounds us, to fight, but we are to see these problems and challenges. But this struggle, this quest for knowledge to grow, to free myself, I should not do it alone or that others do it for me in the organization together in dialogue and be aware that I do not understand my situation or I can play down the best reality estimate for who I am and not what I believed to be because others have told me, and basically I can be myself the hero of my reality, to think, to criticize and not others to write the story for me as they have done the oppressed with their oppressors with oppressed in the same way that a reader produces its own knowledge by reading a text and not visible from the outside but he lives and new meaning in el acto de leer.
Stefanie R.
Fuente:
"Pedagogía del oprimido"
"Cartas a quien pretende enseñar"
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