“Education
for Liberative Praxis: A Basic Orientation to the Contribution of Paulo Freire
towards Liberative Praxis.”
Introduction:
Paulo Freire is perhaps one of the most influential
thinkers about education in the late twentieth century. He has been particularly
popular with informal educators with his emphasis on dialogue and his concern
for the oppressed. We will discuss a basic orientation of
Paulo Freire’s contribution to Education for Liberative praxis. The paper will first
look into the definitions or explanation of some terms followed by a brief life
sketch of Paulo Freire and his works and contributions and then move on to
Paulo Freire’s approaches to Christian religious education in relation to liberative praxis through means
of conscientization, education as banking, praxis, and a participator or
dialogue. It will also look into theological reflection, critical evaluation or
approach- social and biblical and implications keeping in mind the scenario and challenges in the society.
1. Definitions:
1.1. Pedagogy of the Oppressed: ‘Pedagogy’ of Paulo Freire means his education of the oppressed.
The pedagogy of the oppressed, which is the pedagogy of people engaged in the fight
for their own liberation and to regain their humanity.[1]
He presents an interesting interplay between the oppressed and the oppressor
that is actually very paradoxical. One of his paradoxical argument is that oppression leads to dehumanization for both the
oppressed and the oppressor, paradoxical because it seems contradictory to call
the oppressors less than human yet can also be seen as
perfectly true. Freire further argues that it is the destiny of all of humanity to be fully human. The desire to be fully human eventually leads the
oppressed to battle against the oppressors. However, Freire also warns that the
paradoxical danger in battling against the oppressors is that this battle can
lead the oppressed to soon become the oppressors.[2]
1.2. Liberative Praxis:
According to Freire, liberation can only be achieved through the
praxis of the oppressed, meaning through the habitual practices of the
oppressed because only the oppressed will best understand the need for
liberation. The actions of the oppressed
develop into a praxis when, through their intellect, they come to understand
their complete emotional dependence on the oppressor, then come to understand
that they don't need to be dependent. [3]When
they begin to see themselves as able to be dependent, they see themselves as
strong, capable, intelligent human beings; they "begin to believe in
themselves." This process is intellectual in that it requires
"serious reflection"; it is this reflection that makes liberation a
praxis, a habitual practice since reflection is a continual process. However, liberation
cannot only be an intellectual process; it requires action to make it happen. Thus, to
gain true freedom, to restore full humanity, is for the humanity of both the
oppressed and the oppressor to be fully restored through the praxis of the
oppressed. [4]
2. A Brief life sketch of Paulo Freire (1921-1997):
Paulo Regulus Neves Freire was born in Recife,
Pernambuco, Brazil on September 19, 1921. He was still a young boy when the
Great Depression of 1929 engulfed the world economy and he was pushed into the harsh life of poverty and hunger. This experience seems to have shaped his
concerns for the poor and to construct his particular educational theory-
Pedagogy of the Oppressed.[5]
The life he experienced during his childhood had shaped him to have empathy and
concern for the poor and less fortunate, and was deeply motivated to do
something to make their lives better.
3. Paulo Freire and Christian Education:
Paulo Freire was a professor and philosopher known for
his work with adult illiterates and for promoting critical pedagogy, a theory , and philosophy of education. In Freire’s view, there is no such thing as
‘neutral’ education. Education can either ‘domesticate’ or ‘liberate’. Freire advocates
a model of a dialogical approach to knowledge.[6]
He believed that each student has a way of thinking critically and is not a
passive recipient of knowledge or education from a teacher. He studied the
relation between teaching and learning and endorsed that the teacher should
help students in developing freedom of thought that would enable them to use
their knowledge to constructive action.[7]
Paulo Freire was an educator par excellence for revolutionizing the educational
system of our times. He asserted Education is either for domestication or for
freedom.[8]
Paulo propounded his philosophy of education from the modern Marxist and
anti-colonialist thinkers.
4. Paulo Freire’s approaches to Christian Religious Education in relation to
Liberative Praxis:
4.1. Conscientization: Conscientization
is a word coined by Paulo Freire. It simply implies the relationship that
should exist between thinking and acting. To be conscientized means to be able
to discover the reason why things are the way they are. However, this discovery
should be accompanied by transforming action.[9]
Conscientizing enables people to identify agents of oppression and to reform a social reality. It is through education that the awareness of oppression and
the need for liberation is communicated. It represents the development of the
awakening of critical awareness when the oppressed people become aware of
their own potentialities.[10]
4.2. Education as Banking: Paulo Freire uses the analogy of the banking
system to explain the working of the educational system. In this system, the
depositors (teachers) are narrators and the students (receivers) are to learn
only what has been instructed to them and to store them up. Learners thus become the containers that are to be filled by
the teachers. Education thus becomes an act of depositing, in which learners
are the depositories and teachers are the depositors.[11]
In this concept, the scope of action allowed to the students extends only as far as receiving, filing, and storing the deposits. This approach does not
allow the learners to critically consider their reality.[12]
Colonial education was modeled in a similar way to meet the interest of the
colonial powers. The purpose of education should be to prepare people to think freely, be it a child or an adult.[13]
4.3. Praxis: Paulo Freire contributed the praxis way of knowing to
Christian education. He asserted that if the goal of Christian education is the
liberation of human, then the best way of bringing about change would be the
praxis way of knowing. His approach to education is founded upon three basic philosophical assumptions namely humanization as a basic
human vocation; people as capable of changing their reality; and education as
biased, and never neutral.[14]
4.4. A Participatory/ Dialogical: Dialogue forms an important part of
the Freirean education philosophy.[15]
He says that dialogue should be characterized by love, humility, hope, faith,
and confidence which would then create a space for critical inquiry.
Transformation of the world can take place only when people encounter each
other in love. This transformation thereby ushers in the process of
humanization. The first step towards such a dialogue is by giving each person
as human beings capable of reasoning and not just as mere containers to be
filled.[16]
5. Theological Reflection:
Paulo Freire’s elucidation of Liberation Education hinges on
several key points and has proven its significance not only in general
education but also in Christian education. Being attributed as ‘the greatest
living educator, a master, and a teacher,[17]
Freire always emphasized that conscientization should not be approached
mechanically, but rather as a process of creation and awakening of
consciousness.[18] He stated that
“Conscientization implies…that when I realize that I am oppressed, I also know
I can liberate myself if I transform the concrete situation where I find myself
oppressed…conscientization implies a critical insertion into a process, it
implies a historical commitment to make changes.” Freire also speaks of praxis
as reflection and action upon the world in order to transform it. Thus, the
ideas of conscientization and praxis are two possibilities for the human being that form the basis for a
pedagogy of liberation.[19]Emmy
J. Rugut and Ahmed A. Osman stated that for Freire, it is a mistake to speak of
reading as solely the decoding of text. Rather, reading is a process of
apprehending power and
causality in society and one's location in it. For Freire, authentic education
is always a "practice of freedom" rather than an alienating
inculcation of skills.[20]
Codification is a way of gathering information in order to build up a picture
(codify) around real situations and real people.
Decodification is a process whereby the people in a group begin to identify
with aspects of the situation until they feel themselves to be in the situation
and be able to reflect critically upon its various aspects, thus gathering
understanding. It is like a photographer bringing a picture into focus.[21] Indeed, generative themes
and codifications are in use in institutions of higher learning and this
approach is beneficial if used with the guidance of teachers. Freire’s approach
is therefore useful in today’s world.
Freire has described ‘conscientization’ as the process of developing a critical
awareness of one’s social reality through reflection and action. Action is
fundamental because it is the process of changing reality. Paulo Freire
says that we all acquire social myths which have a dominant tendency, and so
learning is a critical process that depends upon uncovering real problems and
actual needs.[22] The idea that “experiences
are lived and not transplanted” is a central tenet of Freire’s philosophy.[23]
Concientization is the key process by which students develop a critical awareness of the world based on the concrete experience of
their everyday lives. The development of critical awareness through
concientization alters power relations between students and teachers, the
colonized and the colonizer, thereby transforming objects of knowledge into
historical subjects (Freire, 1997).[24]
Freire proposed that a dialogical theory of action based on communication and
cooperation was necessary not only for understanding the mediating role of
historical, colonial and class relations, but also for the active work of changing
them. His attention to naming the world has been of great significance to those
educators who have traditionally worked with those who do not have a voice and
who are oppressed. The idea of building “pedagogy of the oppressed” or a
“pedagogy of hope” and how this may be carried forward has formed a significant
impetus to work. An important element of this, is his concern with
conscientization developing consciousness but consciousness that is understood to have the power to transform reality.[25]
6. Social and Biblical Critical Approach to Paulo Freire:
Freire's pedagogy is synonymous with critical pedagogy, critical
literacy, dialogical pedagogy and praxis learning. It has contributed to the
development of popular education, participatory action research and
transformative learning theory. Four particular experiences shaped the development
of the man and his pedagogy: childhood poverty, the abandonment of a law career,
"homelessness" in exile, and his later return "to relearn"
his country, Brazil. His insistence that his pedagogy is neither a system nor a
method but an approach that educators must "create anew" in each
context sustains both Freire's mystique and the dialogue among scholars and
practitioners who continue to discover new insights from a pedagogy that
remains dynamic long after his death.[26]
In the 1960's, Gustavo Gutierrez[27]
began moving away from an exclusively academic theology toward a theology focusing
on the realistic living conditions of the poor. Gutierrez asserts that his “A
Theology of Liberation” attempts to determine the proper role of theology in
trying to remain faithful both to the Church and to the poor. He describes his
theology as "critical reflection on Christian praxis in the light of the
Word." Furthermore, Gutierrez has used the pedagogy of Freire in
developing and expanding his liberation theology. Freire insists that theory and praxis cannot be separated. His “Metodo[28]
Paulo Freire” was a literacy program used to teach ‘Campesinos[29]
to read and write. Freire attributes the success of this method to his concept
of conscientization. Freire's ideas stem from the Young Christian Workers, and
it was from Freire's pedagogy that the Movement for Basic Education developed.
This Basic Education Movement, in turn, influenced the growth and development
of the theologies of Gutierrez and the Christian communities.[30]
Freire expressed his ideology as equal parts Jesus Christ and Karl Marx. He
rejected both a magical Christianity of divine intervention, which led to
passivity on the part of the poor, and a theology of social service, which
sought only to alleviate the suffering of the poor.
Instead, he advocated a spirituality of human action aimed at
dismantling oppressive forces and structures. Although he often expressed
frustration and disappointment with the institutional church’s failure to take
up the prophetic call for the revolutionary transformation of society, he maintained close ties with many Catholic clergy, particularly
those associated with Liberation Theology.[31]
Liberation Theologians focus their reflection on the relationship between the
gospel and social justice and formulate an active Christian theology which manifests as political activism on behalf of the poor. This theology emphasizes
the concept that God has a "preferential option for the poor" that
must be carried out in Christian praxis—that the grace and salvation of Jesus
can be understood through the situation of the poor. Gutiérrez, in his essay “Renewing the Option for the Poor” touches on several points that
are also contained in Freire’s concept of Liberation Education. He stresses the
importance of solidarity, that the realities of poverty must be seen and
transformed, that the poor must be brought out of anonymity, and that they must
participate in their own salvation and cure. Liberation Theology sees this type
of self-actualization as part of God's divine purpose for humankind whereas Freire,
from a more secular perspective, might call the process of self-actualization
human potential rather than divine purpose. It seems plausible to assert that
Freire’s Liberation Education is a practical, secular manifestation of
Liberation Theology.[32]
Thus, it is evident that through Paulo Freire’s work and legacy, the Christian
faith and perspective is reflected in many
ways.
7. Implication:
In our present context where we see issues in various
forms, the need for a reformation in the education sector is the need of the
hour. The same applies for the transformation that can come in society
through this. Paulo Freire outlines
a theory of oppression and the source of liberation. In Freire's view, the key
to liberation is the awakening of critical awareness and the thinking process
in the individual. This happens through a new type of education, one which creates
a partnership between the teacher and the student, empowering the student to
enter into a dialogue and begin the process of humanization through thought and
its correlative, action. When
read through a biblical filter, there is still much that the church can learn
from Freire. It is, after all, easy to turn people in our churches into passive
receptacles of biblical information. Freire reminds us that in our teaching the
retention of information is at best one of the priority goals. The truth we
teach is a transformative truth, and we must treat it as such. Moreover, Freire
rightly emphasizes that good teachers will lift the curtain on reality and
reveal to people the forces that are working to subjugate them. Also, that this
is often best done in dialogue where students and teachers come humbly ready to
learn from each other can hardly be doubted. Freire education is focused on
this purpose that it is necessary to attempt to educate oppressed people. He
believes that oppressed people have not any critical thinking power because of
different reasons. This is why that he attempted to encourage them toward critical
thinking through different methods. From his perspective, the basic purpose of
education is to achieve critical awareness which enables individuals to pave
the ground for their progress. The context and environment we are in may stand
as a challenge to achieve certain levels and also in the light of doing
education for liberative praxis. However, we must understand the ground reality
of the people and strife towards transforming and uplifting them, bringing them
out of being oppressed or deprived of their rights. As Christian educators, one
must know the importance of imparting Christian education to the people and how
it can transform them.
Conclusion:
From what we have seen, education is more of a dialogue
rather than just a one-way teaching and learning method. The basic idea of
education should be understood from the level that it would give freedom to
thoughts and not enslave them with the way they are being taught. Freire's
ideas on education reveal a new way of looking at education and social change.
Freire has given literacy and education in general, the mission of awakening in
people, a critical conscience that enables people not only to know what needs
changing but be fully human, which is the right of every person and not for
only the privileged few. It is this consciousness that creates the will or the
motivation in people to struggle for social change.
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518639 .
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http://www.talbot.edu/ce20/educators/catholic/paulo_freire.
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Implications for Christian Education”. Available online at
http://epublications.marquette.edu/dissertations/AAI9305995.
https://rlp.hds.harvard.edu/faq/paulo-freire.
http://epublications.marquette.edu/dissertations/AAI9305995.
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[1] https://selforganizedseminar.files.wordpress.com/2011/08/freire_pedagogy_oppresed1.pdf
[2] https://www.enotes.com/homework-help/what-does-paulo-freire-mean-when-says-liberation-518639
[3] https://www.enotes.com/homework-help/what-does-paulo-freire-mean-when-says-liberation-518639
[4] https://www.enotes.com/homework-help/what-does-paulo-freire-mean-when-says-liberation-518639
[5] H. G Mithra, Wesley’s
Philosophy of Education for Socio-Spiritual Change, (New Delhi: Christian
World
Imprints,
2016), 156.
[6] Peter Mayo,
Liberating Praxis: Paulo Freire’s legacy for Education and Praxis,
https://www.sensepublishers.com/media/605-liberating-praxis.pdf
[7] Emmy J. Rugnet,
Reflection on Paulo F. & Classroom Reflection,
www.aijssnet.com/journas/vol-2-No-2-
March-2013/3/3.pdf
[8] H. G Mithra, Wesley’s Philosophy of Education for Socio-Spiritual Change…, 158.
[9] H. G. Mithra, Wesley’s Philosophy of Education for Socio-Spiritual Change…, 159
[10] H. G. Mithra, Wesley’s Philosophy of Education for Socio-Spiritual Change…, 159
[11] H. G. Mithra, Wesley’s Philosophy of Education for Socio-Spiritual Change…, 168
[12] H. G. Mithra, Paulo
Freire’s Educational Theory and Approach: A Critique, in Indian Journal of
Theology,
Vol. 55,
No. 2 (Kolkata: NIIPGTS, 2013), 41.
[13] Ken Gnanakan, Learning in an Integrated Environment, (Bangalore: Theological Book Trust, 2007), 118
[14] Samson Prabhakar, Essays on Christian Education and Liturgy, (Bangalore: SATHRI, 2003), 121
[15] H. G. Mithra, Wesley’s Philosophy of Education for Socio-Spiritual Change…, 186.
[16] H. G. Mithra, Paulo Freire’s Educational Theory and Approach: A Critique…, 54.
[17] Paul V. Taylor, The Texts of Paulo Freire, (Buckingham: Open University Press, 1993), 1
[18]
Paulo Freire,
"The Adult Literacy Process as Cultural Action for Freedom and Education
and
Conscientizacao."In
Perspectives on Literacy, ed. Eugene R. Kintgen, Barry M. Kroll, and Mike
Rose
(Carbondale,
IL: Southern Illinois University Press, 1988), 398–409.
[19] Paulo Freire, Pedagogy of the Oppressed, (London: Penguin, 1996), 25-51.
[20] Emmy J. Rugut and
Ahmed A. Osman, “Reflection on Paulo Freire and Classroom Relevance”, American
International
Journal of Social Science, Vol. 2, No. 2 (March 2013): 25.
[21] P. Mclaren, Che
Guevara, Paulo Freire, and the Pedagogy of Revolution, (New York: Rowman
& Littlefield,
2000),
89.
[22] Paulo Freire, Education for Critical Consciousness, (New York: Seabury, 1973), 53.
[23] M. Gadotti, Reading Paulo Freire: His Life and Work, (New York: SUNY Press, 1994), 37.
[24] Emmy J. Rugut and Ahmed A. Osman, “Reflection on Paulo Freire and Classroom Relevance…., 27
[25] Paul V. Taylor, The Texts of Paulo Freire…., 4.
[26] Roberta Clare, Paulo Freire available online at http://www.talbot.edu/ce20/educators/catholic/paulo_freire.
[27]
Gustavo
Gutierrez (born June 8, 1928 in Lima, Peru) is a Roman Catholic theologian and
Dominican priest who
is
considered the father of liberation theology, which emphasizes a Christian duty
to aid the poor and oppressed
through
involvement in civic and political affairs
[28] ‘Metodo’ is the Portuguese term for ‘method’.
[29] ‘Campesinos’ are the peasant farmers of Spain or the Spanish-speaking countries.
[30]
Marcia Marie
Druliner, “Gutierrez's Theology and Freire's Pedagogy with Implications for
Christian
Education”.
Available online at
http://epublications.marquette.edu/dissertations/AAI9305995.
[31] https://rlp.hds.harvard.edu/faq/paulo-freire.
[32] Gustavo Gutierrez, A Theology of Liberation, (Maryknoll: Orbis, 1988), 10-11.
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