“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 thinker 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. In this paper we will discuss about a basic orientation of Paulo Freire’s contribution on 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. 3When 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 a harsh life of poverty and hunger. This experience seem 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 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 a 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 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 have been instructed to them and to store them up. Learners thus become the containers which 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 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 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 with 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 have 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 the reality. Paulo Freire says that we all acquire social myths which have a dominant tendency, and so learning is a critical process which 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 Gutierrez27 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 “Metodo28 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 the 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 which 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.

 Footnotes:

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://selforganizedseminar.files.wordpress.com/2011/08/freire_pedagogy_oppresed1.pdf              , 

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 Ibid.

11 Ibid. 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.

1313 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.

 

Bibliography:

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Freire, Paulo. "The Adult Literacy Process as Cultural Action for Freedom and Education and Conscientizacao." In Perspectives on Literacy. Edited by Eugene R. Kintgen, Barry M. Kroll, and Mike Rose. Carbondale, IL: Southern Illinois University Press, 1988.

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Freire, Paulo. Pedagogy of the Oppressed. London: Penguin, 1996.

Freire, Paulo. "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.

Gadotti, M. Reading Paulo Freire: His Life and Work. New York: SUNY Press, 1994. Gutierrez, Gustavo. A Theology of Liberation. Maryknoll: Orbis, 1988.

Gnanakan, Ken. Learning in an Integrated Environment. Bangalore: Theological Book Trust, 2007.

Hooks, B. Teaching to Transgress. New York: Routledge, 1994.

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London: Zed Books, 1999.

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Mithra, H. G. Wesley’s Philosophy of Education for Socio-Spiritual Change. New Delhi: Christian World Imprints, 2016.

Mithra, H. G. Paulo Freire’s Educational Theory and Approach: A Critique, in Indian Journal of Theology, Vol. 55, No. 2. Kolkata: NIIPGTS, 2013.

Prabhakar, Samson. Essays on Christian Education and Liturgy. Bangalore: SATHRI, 2003. Rugut, Emmy J. and Osman, Ahmed A. “Reflection on Paulo Freire and Classroom Relevance”, American International Journal of Social Science, Vol. 2, No. 2. March 2013.

Taylor, Paul V. The Texts of Paulo Freire. Buckingham: Open University Press, 1993.

 

Webliography: https://selforganizedseminar.files.wordpress.com/2011/08/freire_pedagogy_oppresed1.pdf                        https://www.enotes.com/homework-help/what-does-paulo-freire-mean-when-says-liberation- 518639

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Roberta             Clare,              Paulo              Freire              available            online         at http://www.talbot.edu/ce20/educators/catholic/paulo_freire.

Marcia Marie Druliner, “Gutierrez's Theology and Freire's Pedagogy with Implications for Christian                      Education”.                      Available                      online                  at http://epublications.marquette.edu/dissertations/AAI9305995. 

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