Pedagogy of the
Oppressed
Study Guide by Course Hero
What's Inside
action through respectful dialogue.
PERSPECTIVE AND NARRATOR
NOTE ABOUT YEAR PUBLISHED: We title cap "Year
j Book Basics ................................................................................................. 1
Published"; it was "Year published," but I corrected it. Just a
note moving forward.
a Main Ideas .................................................................................................... 1
ABOUT THE TITLE
d In Context .................................................................................................... 2
a Author Biography ..................................................................................... 3
k Plot Summary ............................................................................................. 4
Pedagogy of the Oppressed refers to Freire's program for
educating oppressed people, in which students gain
awareness of their political, cultural, economic, and social
circumstances while becoming literate.
c Chapter Summaries ................................................................................ 6
g Quotes ......................................................................................................... 15
a Main Ideas
m Glossary ...................................................................................................... 17
e Suggested Reading .............................................................................. 18
Humanization and
Dehumanization
j Book Basics
AUTHOR
Paulo Freire
YEAR PUBLISHED
1968
The most important reason people should fight to liberate
themselves from oppression is to "become fully human." This,
Freire argues, is humankind's central problem. In their lives,
people travel down one of two paths: humanization or
dehumanization. Mythology perpetuated by oppressors
asserts that those who become fully human do so through
divine providence. Freire argues that oppressed people
GENRE
become dehumanized not because of divine will, but because
Nonfiction, Philosophy
of unjust systems. Dehumanization through oppression
happens in a variety of ways, the most common of which is
AT A GLANCE
viewing humans as objects rather than individuals. For
Paulo Freire was a Brazilian educator dedicated to helping lift
example, the master of a field views his workers as a unit
peasants from a life of oppression by engaging them in critical
rather than as individuals. He expects his workers to perform
consciousness, or conscientização, about their situations.
jobs the same way he expects his animals or machines to
During his time in political exile, Freire created a pedagogy, or
perform, not taking individual humanity into account. Freire
teaching method, to guide revolutionary leaders in their
makes the same comparison when discussing flaws in
attempt to encourage oppressed people to join in political
education. The traditional method of teaching dehumanizes
Pedagogy of the Oppressed Study Guide
In Context 2
students by treating them as empty vessels that must be filled
engage in respectful conversation to plan liberation. For Freire,
by knowledgeable teachers, without whom students would be
dialogue must engage everyone equally. One person cannot be
destined to stay ignorant.
viewed as superior to another, as with a professor in a
classroom. Leaders and participants should be educating each
Education
Freire views education differently than most teachers.
Traditionally, classrooms are set up with a teacher lecturing at
the front and students diligently taking notes, the facts of
other simultaneously, synthesizing their ideas into one
cohesive plan for the future.
d In Context
which they will study and later regurgitate on exams hoping for
a passing grade from the all-knowing teacher. In this setup,
teachers not only hold the "truth" of information being shared,
The Great Depression
but they also hold the only key to students' success: their
grade. Freire argues that this methodology perpetuates
When people consider the Great Depression that resulted from
oppression. Once students experience this method of
the stock market crash in 1929, most Americans relate it only
education, they more easily accept the mythology that truth
to the crumbling economy in the United States. In reality,
belongs to a select few. Adopting this mentality makes them
however, the economic crash affected countries all around the
vulnerable to oppression at work, school, and in society at
world. Brazil, for example, suffered terribly when America's
large. Freire suggests a new pedagogy that creates an
economic crash caused the price of Brazilian coffee beans to
environment of mutual respect, love, and understanding. Using
decline. At the time, coffee made up about 70% of Brazil's
Freire's methods, educators and participants (students) teach
exports, and with supply outstripping demand, coffee prices
each other through respectful dialogue. All viewpoints are
dropped and Brazil's economy destabilized. By December
respected equally, and everyone learns at the same pace. This
1929, businesses across Brazil reported a 40% decline in
new method of education humanizes students and prepares
sales. Many shops were forced to close their doors, and
them to fight for liberation from oppression.
thousands of coffee farm workers lost their jobs. Displaced
laborers tried to find new work in big cities, but the competition
was too great. Poverty spread rapidly, and middle-class
Dialogue and Language
For oppressed people to understand their world and the
causes for their oppression, they must engage in open,
families, like the one Freire grew up in, suddenly found
themselves unable to make ends meet. Paulo Freire's
experiences with poverty and hunger had a "profound
influence" on his life and worldview.
respectful dialogue with revolutionary leaders. Revolutionary
leaders are either members of the dominant elite who have
joined the oppressed's cause, or members of the oppressed
Brazil's Changing Politics
party who have either risen to prominence or who seek to
encourage compatriots to join their cause. Either way,
In the wake of Brazil's economic crash, political leader Getúlio
revolutionary leaders hope to engage participants in
Vargas rose to power and under his administration the
praxis—reflecting on the world and acting to change it—moving
country's constitution was rewritten in 1934. In contrast to
toward their cause. The best way to do this, Freire argues, is
previous leaders, Vargas had liberal ideas and wanted to
by encouraging participants to "name" their world using
transform the country into a place with wide political and civil
language relevant to their lives. This allows oppressed people
freedoms, including labor unions and widespread education.
to escape the manipulation and cultural invasion of oppression,
Known as the "Father of the Poor," Vargas railed against big
in which oppressors define the world and its rules. For
businesses and landowners who oppressed workers.
oppressed people, defining the world in their own terms and
Interestingly, Vargas himself was considered oppressive. He
context is the first step toward liberation. Once everyone is
ruled as a dictator without the input of a congress or other
speaking the same "language," leaders and participants can
elected leaders. Nevertheless, he tried to create opportunities
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Pedagogy of the Oppressed Study Guide
Author Biography 3
for the poor and to close the wealth gap. His successor,
his ability to learn: "I didn't understand anything because of my
Juscelino Kubitschek, who became president in 1956, sought
hunger ... My social condition didn't allow me to have an
bright new ideas to modernize Brazil and bring greater equality.
education." As Freire's older brother began to work to support
One of the funded programs, such as The National Literacy
the family, Freire was able to eat better, and his school
Program, was run by Paulo Freire. Freire taught under the
performance improved. He noted, even then, the seemingly
slogan "Bare feet can also learn to read." Because only literate
"elite" aspect of education. Wealthier students were set up for
citizens were allowed to vote, Freire's educational programs
success because of their higher standard of living, but the
could conceivably bring thousands of new voters to the polls.
environmental situations of impoverished students held those
When the military seized control of the government in 1964,
students back. While still in high school, Freire began teaching
they put an immediate stop to Freire's "culture circles" and
grammar to illiterate communities in Brazil. During this time, he
arrested him for treason. The U.S.-supported regime set up an
met fellow teacher and future wife Elza Maia Costa de Oliveira,
anticommunist dictatorship that lasted until 1985. Freire was
with whom he would eventually have five children. Despite his
exiled and was not allowed to return to Brazil until 1980, when
early work as a teacher, Freire studied law before being hired
he received political amnesty.
as the director of education at the Social Service of Industry
(SESI), an organization that sought to improve the lives of
Legacy
Paulo Freire's life's work was dedicated to uplifting poor
families like his own from the oppressive grip of governments
impoverished workers. This work prompted him to return to
school to earn his Ph.D. in adult literacy.
Pedagogy and Literacy Work
and leaders who served themselves rather than the people.
Freire's pedagogy has been adopted by schools and
Freire concerned himself not only with teaching students how
organizations around the world. His work remains relevant
to read "the word," but also how to read "the world." He argued
today because he managed to link "the categories of history,
that illiteracy came hand in hand with oppression, and that
politics, economics, and class to the concepts of culture and
students should understand their place in society—and how to
power," in a way that had never been done before, or arguably
change it—along with learning to read. He created a pedagogy,
since. Across varied disciplines, professions have adopted
which he describes in Pedagogy of the Oppressed, to help
Freire's pedagogy when working with oppressed people,
educators facilitate discussions in ways that are liberating,
broadening the term "educator" to include "social activist;
without perpetuating the oppression of their students. He first
critical researcher; moral agent; radical philosopher; political
experimented with this method of teaching in 1962, when he
revolutionary." Throughout the decades, Freire's philosophies
and his team successfully taught 300 illiterate farm workers to
have been restudied, reinvented, and modernized. As long as
read and write in just 45 days. As a result, the Brazilian
oppression exists and humanity seeks liberation, Freire's
government funded "cultural circles"—the term Freire coined
legacy will live on.
for classrooms—across the country.
a Author Biography
Exile and Academic Career
When the military seized power of the Brazilian government in
Early Life
1964 and set up an anticommunist dictatorship backed by the
U.S. government, Freire was one of many scholars viewed as a
subversive and "traitor," and he was imprisoned as a threat.
Born in Recife, Brazil, on September, 19, 1921, Paulo Freire lived
Upon his release, he was forced into exile. He moved first to
a middle-class life until the 1930s, when the Great Depression,
Chile, where he wrote his first book Education: The Practice of
a worldwide economic downturn, reached South America.
Freedom (1967), and then to Cambridge, Massachusetts,
Freire's life changed, and he experienced hunger and poverty
where he served as a visiting professor at Harvard University.
for the first time. As an adult, he noted how poverty affected
During his time at Harvard, Freire wrote essays that would later
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Pedagogy of the Oppressed Study Guide
become Cultural Action for Freedom (1970). Freire would not
be allowed to return to Brazil until 1980, when he received
Plot Summary 4
Preface
political amnesty.
Freire begins by addressing potential critics of his pedagogy.
Pedagogy of the Oppressed, published first in Portuguese in
Many, he believes, oppose his methods for opening the eyes of
1968, rocketed Freire to international acclaim. It was published
the oppressed through critical consciousness because they
during the peak of a movement of "subversive educational
consider his methods dangerous. He claims that these people
texts" in the late 1960s and early 1970s, in which many
fear freedom. Other critics, he continues, say it is cruel to lead
dissatisfied educators and social theorists were publishing
oppressed people to understand their oppression. Freire's
works challenging the established educational system. Other
response is to double-down on his views. People should strive
books published at this time were Paul Goodman's Compulsory
to be radical in helping free the oppressed because only then
Miseducation (1971) and Neil Postman and Charles
can they transform the world. Moreover, they must not
Weingartner's Teaching as a Subversive Activity (1969). The
consider themselves as "the liberator[s] of the oppressed,"
success of Pedagogy of the Oppressed established Freire as a
they should be the allies of the oppressed, fighting alongside
speaker and educational consultant for decades to come. As a
them to win freedom.
result of his worldwide experiences, Freire became a
prominent speaker on education and published a variety of
books on the topic, including Pedagogy for Liberation (1987),
Chapter 1
Literacy: Reading the Word and the World (1987), Learning to
Question (1989), and We Make the Road by Walking (1990).
In Chapter 1 Freire describes humanity's "central problem" and
why it makes his pedagogy necessary. Freire argues that each
Return and Death
person's life takes one of two paths: humanization or
dehumanization. All people are destined to become "fully
human" but not everyone does. Dehumanized people are
Freire returned to Brazil in 1980 and began work heading up
victims of oppression not because of destiny but because of a
the adult literacy department of the Workers' Party in São
system of "unjust order." Freire's pedagogy aims to help
Paulo. When the party took government power, they appointed
oppressed people identify the unjust order and then work to
Freire as the city's Secretary of Education. Over the next two
liberate themselves from it. Freire warns that because
decades, Freire continued to work and write, publishing
oppressed people don't know what it means to be "fully
Pedagogy of Hope (1992), Pedagogy of the City (1993), and
human," they often strive to become the opposite of what they
Letters to Cristina (1996), among others. Freire died of heart
are now, and so risk becoming oppressors themselves. The
failure on May 2, 1997. His books continued to pour forth from
goal of liberation should be to "restore humanity" in both the
their publishers in the years following his death.
oppressed and their oppressors. Freire states that the
oppressed should be in charge of their own liberation, and that
the best way to seek liberation is through the praxis of
k Plot Summary
Pedagogy of the Oppressed was written to help revolutionary
leaders engage oppressed people in respectful dialogue in the
respectable dialogue and action.
Chapter 2
hopes of creating critical consciousness and liberation. In each
of the four chapters, Freire discusses the causes of and cures
for oppression.
Freire explores education as both a system of oppression and
a vehicle for liberation. First, he explains why the traditional
education structure, in which a teacher lectures and students
take notes, is oppressive. Freire calls this the "banking"
method, describing how it dehumanizes students by treating
them as empty vessels to be filled with the wisdom of an allknowing teacher. This method perpetuates oppression
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Pedagogy of the Oppressed Study Guide
Plot Summary 5
because it doesn't teach students to think for themselves but
manipulation, another tool of the oppressor. In contrast,
rather to seek the "reality" presented by the teacher. It also
cooperation, one of the four tools for liberation, encourages
perpetuates the idea that only a select few, the elite, have
everyone to work together as equals to solve problems.
knowledge and truth. Freire counters this method with his own,
Hierarchies are destroyed. No one is deemed "smarter" or
which he claims liberates students from oppression. Freire's
"more important" or "better" than another. Divide and rule is a
method uses the same type of respectful dialogue he outlined
tool that allows oppressors to break up an oppressed majority
in Chapter 1. This dialogue allows students to discuss
into smaller groups and pit them against each other. This tactic
"problems" or themes that relate to their own experiences,
ensures that the oppressed never unify to fight against the
discussing them to discover universal truths. This method
dominant minority. Oppressors may physically divide the
works outside of the traditional hierarchy by honoring all voices
oppressed or mentally divide them through propaganda. In
as equal.
contrast, unity for liberation is a tool that helps oppressed
people come together to fight against oppression. Cultural
Chapter 3
invasion, another tool of oppression, describes how oppressors
erase the culture of the oppressed and cast their own culture
as superior. This forces oppressed people to strive for change,
In this chapter, Freire explains how, within dialogue, oppressed
and it automatically creates a hierarchy of power because the
people learn power through language. As discussed in Chapter
oppressed are striving to be more like their oppressors.
2, one person cannot speak for another, nor can one person
Through organization and cultural synthesis, the other two
depend on another to represent his or her experience.
tools of liberation, power returns to oppressed people as they
Therefore, all people should be allowed to speak their truths
connect with oppressed people from other cultures. Groups
and be heard and respected. When this dialogic environment is
then bring together, or synthesize, ideas from different cultures
created, in either society or the classroom, it's an environment
to create one cohesive plan for the future.
of love. It cannot be created when one person holds power
over another or benefits from someone's suffering, which is
what happens in oppression. Freire's dialogue is built on the
foundation of love, humility, respect, faith, and hope. Freire
outlines how leaders (or teachers) can ensure all students
participate in dialogue. The most important step is ensuring
everyone speaks the same "language" by allowing oppressed
people to name their experiences. Oppressed people should
discuss large-scale themes in the context of their own
experiences. They should never be the direct subject of
discussion, as this further dehumanizes and oppresses them.
This type of dialogue contextualizes issues within the history of
humanity, creating parallels to oppressed people across space
and time.
Chapter 4
Freire defines four tools of oppression and four contrasting
tools of liberation. These definitions provide the outline for
Freire's pedagogy. Conquest describes how one culture or
group of people takes over another. They maintain power by
ensuring that the oppressed people don't think for themselves.
They may use propaganda and mass media to spread their
myths, which are some examples Freire uses when describing
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Pedagogy of the Oppressed Study Guide
c Chapter Summaries
Chapter Summaries 6
want the oppressed to reach "critical consciousness," so they
deploy various tactics to keep the oppressed ignorant of their
position. One tactic is manipulation, which will be explored later
in the text, but is hinted at with the statement that some of
Preface
Freire's critics find it "cruel" to enlighten oppressed people to
their position. Such people fall into the category of "right wing"
sectarians who want to "slow down the historical process."
Summary
Keeping people in oppression keeps these sectarians in power,
Freire opens the preface by addressing potential critics of his
On the other side are "left wing" sectarians who believe the
work who might claim that conscientização, or creating critical
future is as unchangeable as the past. They are steadfastly
consciousness, is dangerous. Freire claims these people
committed to their philosophies and ideals, resulting in as
simply fear freedom—their own or the freedom of the
distorted a view of reality as on the right. For one to truly
oppressed. Other critics claim it's cruel to alert oppressed
embrace Freire's philosophy and liberate the oppressed, one
people to their position as such. Freire disregards these
must be as radical as possible. To Freire, this means being
opinions, encouraging "radical" revolutionaries to be prepared
radically open to the views, opinions, and ideas of all people,
to risk everything for the sake of freedom.
especially the oppressed. Once those voices are embraced,
so they want to slow social progress.
radicals should be prepared to fight alongside the people for
Freire also describes his intended audience. He warns away
from sectarianism, or being overly attached to a political party,
liberation. Understanding these terms is the foundation for
understanding Freire's educational theories.
as an "obstacle to the emancipation of mankind." Left-leaning
revolutionaries run as much risk of becoming sectarian as
those on the right. On the right, sectarians want to "slow down
the historical process" and "domesticate men and women." On
Chapter 1
the left, sectarians go "totally astray when [attempting] to
interpret reality and history." To Freire, all sectarians are
"blinded by irrationality" and have "false views of history ... that
Summary
negate freedom."
Pedagogy of the Oppressed discusses systems of oppression
Freire urges readers to be "radical" in their views because the
and ways that oppressed people can liberate themselves.
more radical a person, the better they can transform the world.
Paulo Freire calls oppression "humankind's central problem."
To be truly radical, one cannot fall into sectarianism but must
People's lives take one of two tracks: humanization or
be unafraid to enter dialogue with people on all sides. Radicals
dehumanization. Humanization, or the process of becoming
must also view themselves not as "the liberator[s] of the
fully human, is every person's destiny. People who are
oppressed," but as committed to fighting alongside the
dehumanized, or viewed as objects rather than individuals, find
oppressed.
themselves in this position as a result of "unjust order" rather
than destiny. The most important job of oppressed people is to
Analysis
overcome their situation by transforming society. Oppressed
people should be weary of the "false generosity" of their
oppressors. To show their power, oppressors must always
In the preface, Freire introduces two phrases important to
have someone weaker than them who needs generosity. True
understanding his entire pedagogy: conscientização—a term
generosity comes from fighting the causes that lead to the
Freire coined, which means "critical consciousness," and fear
oppression.
of freedom. Through the examples Freire describes, it
becomes clear that conscientização is the mindset through
When fighting for liberation, oppressed people must be careful
which people become aware of their oppressed position and
not to become oppressors themselves, and should strive to
seek to understand the causes. Oppressors obviously don't
"restore humanity" by rebalancing society. Oppressed people
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Pedagogy of the Oppressed Study Guide
Chapter Summaries 7
often don't know what it means to be fully human: "Their ideal
as a "privilege which dehumanizes others and themselves."
is to be men; but for them, to be men is to be oppressors."
Often, they see those with less as "incompetent and lazy." If
Oppressed people don't seek to be liberated, they seek to be
the oppressed appear "ungrateful" for the generosity shown by
the polar opposite of what they are now. Rather than
the oppressive class, or "envious" they are perceived as
oppressed, they become oppressors. This model liberates no
"enemies who must be watched." The more the oppressors
one and perpetuates oppression. People cannot truly be seen
control the oppressed, the less human the oppressed appear.
as human until they are free of the prescriptive behavior of the
The very act of oppression, Freire argues, is violent because it
oppressor.
prevents the oppressed from being fully human. The
oppressed could not exist without the "violence" of oppression,
To gain their full humanity, the oppressed must first identify or
yet when they fight back against their oppressors, the
"name" the situations that oppress them; then they should
oppressed are often labeled as "violent" themselves. The fight
demand change. Many oppressed people have a "fear of
for liberation should be seen as an act of love because it
freedom" because of the risk to themselves and others in their
restores humanity to the oppressed as well as the oppressors.
community who potentially face greater oppression. The
However, Freire notes that when oppression has been
oppressed will not fight back until an entire community bands
destroyed and new social rules have been created, most
together with "the same yearning." Oppressed people suffer
oppressors will themselves feel oppressed. Oppressors have
from the duality of knowing that without freedom they cannot
become so accustomed to power that any restriction to their
"exist authentically," but simultaneously fear an authentic
previous way of life appears as "a profound violation of their
existence.
individual rights." For the oppressor, the only right is their right
The oppressed should be in charge of seeking their own
liberation, and in Pedagogy of the Oppressed, Freire outlines a
to "live in peace" without recognizing that for the oppressed,
the only right is the right to survive.
method for identifying ways to seek freedom. Liberation should
Freire cites the myth of divine order as one explanation of the
come in two forms: objective—an actual change in power
docility found in oppressed people. Peasants, for example,
structure—and subjective—a change in the way people see
believe they are peasants because God ordained them to be
society. This duality can only be achieved through "praxis," a
so. As a result, the oppressed are more likely to act out in
combination of reflection and action, in which the oppressed
"horizontal violence" against each other than against their
must "confront reality critically" and demand action based on
oppressor. At the same time, they feel an "irresistible
that reality.
attraction" to their oppressors' ways of life. The oppressed
The best method for engaging oppressed people in the
pedagogy is through dialogue, presented as education
programs rather than systematic education, which requires
political power (of which the oppressed have none). The
pedagogy itself has two stages: in the first stage the
oppressed "unveil" the world of oppression and commit
distrust themselves and their knowledge because they aren't
the "professors" who have been given the power to speak their
knowledge as truth. Internalization of the negative views
propagandized by the oppressors fuels this distrust and
creates a "necrophilic" mindset that causes the oppressed to
destroy their own lives.
themselves to its change. In the second stage, the oppressed
In order to fight back against their oppression, the oppressed
begin the process of "permanent liberation." In other words, in
must first recognize their humanity and the methods of
the first stage, the pedagogy helps the oppressed change their
domination that reduced them to "things": propaganda,
perception of the world. In the second stage, the pedagogy
management, and manipulation. In doing so, they must also
helps dispel the myths that created oppression in the first
engage those around them in conversation. Allies in power, the
place.
"revolutionary leadership" should also engage in the
Freire explores the "consciousness" of oppressors and the
oppressed to help explain the pedagogy's necessity. For
pedagogical discussion of change, trusting the oppressed to
manage their own liberation.
oppressors, money, and "having" is more important than
humanity: "Humanity is a 'thing' and they possess it as an
exclusive right." Oppressors do not recognize their monopoly
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Pedagogy of the Oppressed Study Guide
Analysis
While Freire wrote in response to his work with oppressed
people in Brazil, his concepts can easily be transferred to
groups and societies around the world. Oppression happens
Chapter Summaries 8
ability to "live peacefully." For this reason, oppressed people
should be in charge of identifying what oppresses them,
demanding change, and transforming society. Members of the
majority (oppressors who choose to align with the oppressed)
can help but should not take charge of any aspect of liberation.
everywhere, everyday, and is symptomatic of unjust social
The problem with oppression is that it prevents a certain group
structures that benefit some groups while harming others.
of people from embracing their full potential. When people are
Oppressors take two forms: active oppressors, like policy
held back, Freire argues that it prevents them from becoming
makers who knowingly exploit their workers, and passive
"fully human," which is each person's divine destiny. When
oppressors, people who benefit from an oppressive system but
people fail to become fully human, they are "dehumanized" or
don't actively violate humanity. Consider Civil Rights-era
"objectified." This means they are seen as objects rather than
America, for example. Active oppressors would be the
individuals. Business owners, for example, often view their
government leaders writing Jim Crow laws to keep races
employees as "workers" rather than individuals. Bosses create
separate, or police officers who harass or abuse black citizens
policies to maximize their profits without considering how
during protests. Passive oppressors would be the white people
these policies affect their workers. They may expect long
who enjoyed living in the best neighborhoods, having the best
hours and offer low pay, knowing they can simply replace
jobs, going to the best schools, and receiving the best health
workers who fail to meet their demands. They don't consider,
care while their black neighbors were not entitled to the same
or care, how policies affect individual workers. Those workers
access. These white people, whether they recognized the
are treated more like objects than humans. They are viewed as
injustice or not, benefitted from an oppressive society even
interchangeable parts to be replaced as easily as cogs in
though they didn't write or carry out the oppressive laws.
wheels. Freire notes that often, the oppressed will only fight
Passive oppressors are particularly interesting because they
encompass the largest percentage of a population. Many
passive oppressors don't realize that they are perpetuating
someone else's suffering, and often when they become
enlightened to their role, want to help those they've oppressed.
However, many oppressors-turned-allies unknowingly carry
oppressive mindsets. They believe that since they are better
against their oppressors when they join together with "the
same yearning." For example, one embittered employee might
not risk his job to demand better working conditions or pay, but
if all the workers join together and go on strike until their
demands are met, they will have a better chance of
transforming their work environment. Oppressors will not hand
over their power unless forced.
educated, wealthier, or more experienced than the oppressed
Freire's ideas are revolutionary because they completely
group, they know better how to raise the "unfortunates" out of
rewrite what social change looks like. For most people, there
oppression. They use their political power to sway or change
are two groups—those with power and those without power.
law. They "generously" give to organizations created to help lift
The problem Freire identifies is that when people without
oppressed groups out of poverty. They may even offer an
power suddenly gain it, they become just as oppressive as the
oppressed person a job, scholarship, or money to change their
group before them. Freire gives the example of a peasant
situation, but to Freire, none of these solutions are enough.
promoted to the overseer position, but it might be just as easy
Welfare gifts are examples of "false generosity." False
to consider a school where one student is promoted to hall
generosity gives the oppressor the feeling of making a change,
monitor. Often, that student becomes a bully because he or
being a better person, or transforming someone's life, but in
she has been given power over the rest of the students. The
reality, they are perpetuating oppression. Passive oppressors
student wants to prove that he's "better" than the other
need "unfortunates" to "save." If there were no oppressed
students, and that he is deserving of the promotion. In Freire's
people to save, they wouldn't have an opportunity to bestow
revolution, there aren't two sides. Instead, there's dialogue,
generosity. These "saviors" are not interested in changing the
which redistributes power equally, creating justice and
system that created oppression and allowed them to passively
opportunity for everyone.
benefit. If they actually revolutionized society to eradicate
oppression, they would lose power. Freire argues that even
kindhearted, well-intentioned people do not want to lose their
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Chapter Summaries 9
through dialogue, which is living and rooted in an everchanging reality.
Students within the banking system of education partake in an
Summary
educational experience that not only promotes their
oppression, but also the "death" of their humanity. To combat
In Chapter 2 Freire turns his lens on the relationship between
this, many identify with "charismatic leaders" they view as virile
teachers and students. He describes teachers as narrators
and active, when they should be exploring the virility of their
who lecture students, whom he describes as "listening
own humanity. Banking education systems simply cannot be
objects." In this relationship, the teacher is viewed as
used in the pursuit of liberation—its use "negates" the
knowledgeable and the student as ignorant. The student is
possibility. Instead, Freire suggests "problem-posing"
essentially a "vessel to be filled" with the static,
education, which involves open discussion between the
compartmentalized, predictable knowledge deemed useful by
teacher and students. In problem-posing education, there is no
the teacher. The student simply accepts the knowledge and
"authority" of knowledge. Everyone learns from each other by
regurgitates it when needed without ever truly understanding
speaking and listening. Students are no longer "docile
what it means. In this way, the education system dehumanizes
listeners" but "co-investigators in dialogue."
the student. The classroom mirrors oppressive society in that
the teacher holds all the power and makes all the choices,
while the students are never consulted and must comply with
the teacher's choices.
Problem-posing education works because students are posed
questions that relate to their own experiences. As they answer
these questions, they further engage with and question the
world: "people develop their power to perceive critically the
This method of education, which Freire calls the "banking
way they exist in the world." Because problem-posing
method," views students as malleable creatures expected to
education views reality as constantly changing, "in process, in
be subservient to their teacher's power. In the classroom, they
transformation," it likewise affirms men and women as "beings
learn the passivity they will take into the world. This serves the
in the process of becoming." The idea of transformation and
oppressors who "care neither to have the world revealed nor to
change are at the core of problem-posing education. Through
see it transformed." Oppressors use the banking method of
discussion, the oppressed gain deeper understanding not only
education alongside "paternalistic" social welfare programs
of history, but also of their place in history. This gives them
that perpetuate the idea that those struggling—either in school
deeper understanding of how to transform society and end
or life—are lazy, stupid, or incompetent. They must be re-
oppression. It "engages people as beings aware of their
educated by the oppressors in order to be integrated into
incompletion."
society. Freire argues that the correct way to handle outsiders
is not to integrate or re-educate them, but to change the
system so the outsiders become "beings for themselves."
Analysis
Freire acknowledges that many teachers are unaware that
This chapter dispels the argument that hierarchies are the best
their "banking" method of teaching promotes oppression. He
way to organize society. Traditionally, groups of people are
also states that some students may become aware in their
organized under a leadership, whether in a business, school,
studies that this education model clashes with their ability to
church, or family. One person or a small group of people make
become thinking "beings for themselves." Teachers shouldn't
the rules and everyone else follows them. Those at the top are
wait for students to make this realization: they should engage
considered to be the best, the strongest, or the smartest. In
students in active discussion about the world rather than
the polarized worldview, that automatically means that those
simply teaching students how to fit in it. Likewise, teachers
on the other end of the pole, those lowest down in the
should engage with students in an equal quest for
hierarchy, must be there because they're lazy or ignorant. To
humanization rather than imposing guidelines, restrictions, and
maintain this polarized hierarchy, oppressors propagandize
measurements on learning. A teacher cannot impose his or her
information, perpetuating the myth that only those in charge
thinking on a student, just as he or she cannot fully understand
hold truth. Consider a university classroom. Students sit with
a student's thinking. True thinking, Freire argues, comes only
pencils and notebooks in hand diligently taking notes on
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whatever the professor says. Before exams, they memorize
ended questions about relatable subjects. In the problem-
exactly what the professor said, and during testing regurgitate
posing method, all participants of a discussion are considered
it back onto the page. Often, those whose answers most
equally valuable. This method humanizes learners and creates
closely reflect the professor's teachings get the highest grade.
an environment capable of bypassing oppression.
This "banking" method of teaching objectifies students by
casting them as empty vessels that need to be filled with
someone else's thoughts before they have any value. This
Chapter 3
method also perpetuates the myth that only the professor, the
top of the hierarchy, holds knowledge or truth. The professor
bestows information on the students who would be completely
ignorant without it.
Freire argues that all people are innately intelligent, and he
gives the example of an uneducated peasant who comes to
relatively the same philosophical rationale as the famous
existentialist Jean Paul Sartre. Both men, Freire asserts, have
the natural capability to understand the world. The mythology
perpetuated by oppressors, however, suggests that only the
successful, educated philosopher holds "truth." Oppressors
create a false dichotomy between traditionally educated and
uneducated people, which results in the continued oppression
of the uneducated.
These dichotomies don't need to be remodeled by, for
example, giving power to more oppressed people. Rather,
Freire believes the hierarchy must be destroyed altogether.
This can only happen when people educate each other as
equals. The first step toward educating as equals is for the
oppressed people to "name" the world. If the peasant from
Freire's example were to listen to a lecture by Sartre, he would
be completely lost. He would have no idea what Sartre was
talking about because he wouldn't understand the educated
man's language and terminology. However, if Sartre and the
peasant were to dialogue, listening to each other as equals, the
peasant would be able to express himself using language from
his unique viewpoint. Although the peasant is uneducated, his
views would educate Sartre because they would give him a
completely different view of the same ideas.
Summary
Freire continues his argument about the importance of
discussion by describing what makes words important:
reflection and action. Words lose their power if used in only
one dimension and not the other. Words without reflection are
activism, and words without action are verbiage. Only when
words are spoken in both dimensions can people change the
world. For the world to change, all people must be allowed to
speak their truths—they cannot speak for, or represent,
another. Meaningful dialogue cannot happen by "depositing" or
"consuming" ideas, nor by imposing one's truth on another.
For Freire, dialogue is "an act of creation" firmly rooted in love.
Dialogue is the process of naming the world, and by trusting
others, particularly those deemed "weaker," to explore and
name their experiences is an act of love—for both humanity
and the world itself. It is also an act of humility. People cannot
dialogue if they think they know better than everyone else, or
deserve to have a weightier opinion. Dialogue only works when
both parties arrive seeking to know more than they do now.
Finally, dialogue is also an act of faith: faith that people can
accept a rewritten, or renamed, reality. Both parties must trust
the other through a process of reflection and action, just like
words in dialogue. Trust is built when people say what they
mean and follow through with their actions. Equally important
in good dialogue is hope. Dialogue cannot happen in
hopelessness. People can continue fighting and be patient for
change when they still have hope. Hopelessness breeds
Moving the idea of respectful dialogue to the arena of
silence, and in it, dialogue feels tedious because people do not
oppressed societies, Freire argues that if the oppressed are
believe their words will amount to anything. When teachers
able to identify the reasons for their oppression by "naming"
present their students with topics they are already interested
the world using relevant language, they will be able to dialogue
in or that already affect their lives, students don't feel like they
with revolutionary leaders about how to enact change.
need to be changed (which is an oppressive feeling). Instead,
Teachers or revolutionary leaders might want to engage
they feel like they can change the world (which is a liberating
discussion participants in deeper understanding of the issues,
feeling).
and to do so, Freire suggests "problem-posing." Problemposing engages the oppressed in discussion by asking open-
In order to engage with oppressed people, educators and
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politicians must use language the people can understand,
peasants' lives and recording them in notebooks. Next they
otherwise the people will be "alienated." They must also
should call another meeting and ask the peasants which
discuss the "problems" vocalized by the oppressed people, not
conditions have the greatest impact on their lives, and whether
the problems the educator sees in the lives of the oppressed
they are aware of the "limit situations" that have held them
people. Through the use of "generative themes," people are
back from changing those conditions. Then educators should
able to reflect on their own actions and their place within the
present worldly images that are relatable to the peasants, and
world. Freire describes how this ability differentiates humans
ask the peasants to discuss the images without the educators'
from animals. Animals simply survive, living in the moment
projecting their own viewpoint. In this way, the educators can
without reflection. Animals live in a "submerged" reality, lacking
identify how their worldview differs from that of the peasants.
a past or future. In contrast, humans inhabit space physically
Once educators have decoded the important themes in a
and historically. They consider their place in history and have
community, they can work together to create an educational
the opportunity to change the future. Humans have the ability
program: "The thematics which have come from the people are
of creativity, in material goods, systems, and ideas, whereas
returned to them" as problems to be solved.
animals are bound to the reality of their existence without the
possibility of transformation.
Analysis
Freire divides history into epochs, periods of time in which
particular themes (ideas or problems) are relevant. Each theme
In this chapter Freire defines dialogue and describes its
resides in a "thematic universe" that engages the past, present,
benefits. Dialogue presents the perfect opportunity for praxis,
and future. So a particular theme is never isolated within one
the process of reflection and action. In Freire's pedagogy,
time period. Each theme is a result of the past and bears
praxis is the key element to social change, and it's only made
influence on the future. Oppressed people often fail to
possible through dialogue. Dialogue differs from
recognize how their problems (or themes) were created or
straightforward conversation: it involves mutual respect,
how they can change their situation for a better future. The
understanding, and love. In Freire's definition of dialogue, each
oppressors, who benefit from the oppressed's ignorance,
person's contributions must be viewed as equally valid. There
rarely help them understand. Education provides the
is no leader or "professor" of facts. Each person's opinions
opportunity for "thematic investigation," or the discussion of a
should be accepted as "truth."
particular theme throughout time. A teacher might present a
"worldly" example of a theme to oppressed students. By
Open dialogue is integral to Freire's pedagogy because it
"decoding" the image of oppression, the students will better
creates hope. When oppressed people have hope that their
understand their own. Freire argues that educators and
situation can change, or that oppression isn't permanent, they
students become "co-investigators" in the theme because the
are more likely to engage in revolution and find patience for the
theme is not an object; it's a relationship between people and
fight. To create open dialogue, revolutionary leaders and
time. The process of decoding helps students create a
participants must be speaking the same language. As
worldview and to understand their place in history so they can
discussed in the previous chapter, if revolutionary leaders use
change their future. Freire warns educators to avoid focusing
language the people don't understand, or discuss theories that
the discussion on the students themselves as that risks further
seem irrelevant to the participants' lives, the participants will be
"objectifying" them. During discussion, the teacher should allow
less likely to engage. The conversation would feel oppressive
for the interconnectedness of thematic discussion and should
because the participants would feel like they needed to
avoid a conversation that has an itinerary, which suppresses
change (educate themselves) before having anything to offer
free thought and restricts understanding of "total reality."
to the conversation. Freire gives the example of a teacher
molding a peasant into a "good man." The teacher cannot
Freire breaks down his method of engaging students and
simply define a "good man" and list behavioral expectations for
educators by giving an example of an illiterate peasant village.
the peasant because the teacher's definition of "good" would
If educators wanted to help liberate the peasants, they should
be based on his own experiences and worldviews, not the
first call a meeting to discuss their aims with the peasants and
peasant's. The teacher must engage the peasant in a
enlist a group of volunteers to help them with their research.
discussion about society in order to define a "good man."
Then, they should spend time observing every aspect of the
Through the discussion, both the teacher and peasant would
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share their definitions and worldviews, creating mutual
within a community to act as volunteers, but in regard to the
understanding.
pedagogy, trust in communication is most important. First,
leaders must show that they respect the people. This means
To engage participants in the conversation, Freire outlines the
respecting differing opinions as equally valid. Second, leaders'
process of "naming" and "decoding" the world. Both processes
actions must back up their words. If revolutionary leaders
involve the use of images to understand broader themes.
make a promise, they must follow up or risk alienating the
Through the naming process, leaders (or teachers) engage
people. It is only when leaders have successfully observed the
participants in open-ended discussions about their living
people, named their themes, and earned their respect that they
situation. Steering the conversation (without dictating) and
can open the dialogue to change.
listening carefully to what participants say, leaders will gain a
clear picture of the issues participants feel are of most
importance to their lives. Although leaders shouldn't dictate the
way a conversation runs, they should challenge "both the
Chapter 4
codified existential situation and [the students'] own answers."
Leaders will help participants "name" or classify the issues,
particularly as they relate to the same issues in other societies.
They can also begin to identify the themes, or issues, of
importance. Once students have "named" their themes of
importance, they can reflect on their behavior and begin to
"perceive reality differently." Freire calls the process of looking
at an image and breaking it down into themes "decoding." He
suggests having students engage with images from outside
their experiences in order to avoid objectifying them further. By
looking at images of their named themes in another context,
students can unselfconsciously discuss the issue. Freire gives
the example of a codified image of a drunkard walking through
the streets while a group of three sober men talk on the
corner. The tenement residents participating in the discussion
responded positively to the drunkard, calling him a hard worker
and a good citizen. Through this dialogue, the educator learned
that the participants recognized themselves in the drunkard.
They saw themselves as hard workers who were underpaid
and used alcohol as means of coping with their oppression.
The educator likely would have received a much different
response if he had asked the participants outright about their
alcoholism. The participants would have felt self-conscious
discussing the theme and likely wouldn't have spoken openly
about it.
Interestingly, Freire's method of engaging participants in
dialogue involves a long period of research and observation
before opening a discussion. This observation period is crucial
in creating trust. Oppressed people will likely be wary of
accepting outside help, particularly if that "help" is coming from
members of the dominant elite. Freire urges leaders/teachers
to foster trust with their participants, including trust that the
oppressed people can liberate themselves. Freire describes
many ways of building trust, such as nominating members
Summary
The book's final chapter is concerned with "revolutionary
praxis," or the process of actually liberating oppressed people.
As always, Freire reminds government leaders to allow the
oppressed people autonomy over their liberation rather than
pushing their own agendas: "Revolutionary praxis is a unity and
the leaders cannot treat the oppressed as their possession."
Leaders who fail to utilize dialogue with oppressed people are
either "totally misguided" in their role or are actually
"dominators" in disguise. Revolutionaries that attempt change
for the people might as well be attempting change without the
people. As always, the best way to ensure liberation is through
dialogue.
If leaders cannot trust the people to carry out the revolution,
there's no point to the liberation at all. Leaders must view
oppressed people as their equals in communication, whether
through critical thinking or action. Praxis of the leaders and the
people should be happening simultaneously, not one before
the other. Many "dominant elites" fear communication with the
people because they fear losing control. As oppressors,
dominant elites don't want people to think for themselves.
Freire describes the differences between oppressive power
and revolutionary power, essentially suggesting that
revolutionary leaders are motivated by liberating humanity, and
oppressive leaders are motivated by suppressing humanity.
Revolutionary leaders must be particularly careful not to buy
into the oppressive "myth" of the people's ignorance, and allow
the people's voices to be heard. Even though they are leaders,
their opinion is not "the true word."
The road to revolution, Freire argues, is "eminently educational
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in character," hence the pedagogy. He defines antidialogic
themselves. The oppressors align the oppressed views with
tools used by oppressors, and the dialogic tools revolutionary
their own. By alienating oppressed people from their culture,
leaders can use to overcome them. The first four tools defined
the oppressors ensure their (the oppressors') cultural
are the antidialogic tools used by oppressors.
practices are viewed as superior. Oppressed people will want
to walk, dress, and talk like their oppressors. Cultural invasion
Conquest: Anti-dialogical individuals (oppressors) seek to
also occurs in classrooms and homes, where children are often
conquer, or control, others. The first step in conquering a
pressured not to think for themselves, and to simply accept
group of people is to prevent their free thought and dialogue.
what authority tells them. This lesson is reinforced when the
Oppressors achieve this by mythologizing the world and
children grow up and "fear freedom" as adults, becoming
presenting false facts to the people through propaganda and
oppressed workers and citizens. To combat this, revolutionary
slogans. Freire lists a variety of these myths, including "the
leaders should invite participants to reform society through
myth of the universal right of education," "the myth of the
"dialogical cultural action." Freire differentiates between a city
equality of all individuals," and "the myth of the charity and
that has been "modernized" and "developed," saying
generosity of the elites."
modernization often comes from the outside, but development
comes from the inside. Purely modernization reforms do not
Divide and rule: When a minority group is in power, it often
benefit a society because their understanding of oppression
divides the majority and pits them against each other, thus
has not changed.
ensuring the majority will not unify against them. Historically,
the minority has used any means necessary to ensure this
The next four tools are designed for revolutionary leaders to
division, including violence. One common practice of division is
overcome the antidialogic tools of the oppressors.
"focalized views" of problems. Leaders divide large areas into
"local communities" and focus each community's attention on
Cooperation: In dialogic action, participants meet to name
themselves. On the surface, this appears to benefit the
their society, as well as their problems and action-based
community by strengthening it within itself, but it actually
solutions. One group does not dominate; everyone works
intensifies alienation by preventing small communities from
together. This does not mean there are no leaders—leaders do
seeing the totality of their larger region and country. The same
not "own" the people and may not "steer the people blindly
can be said of "leadership training courses," which promote
towards their salvation." In order to create true cooperation,
individual success rather than the success of an entire
revolutionary leaders must earn the trust of oppressed people.
community. Leaders often return from their training courses
Once they have trust, they will have "the free coincidence of
with tools to control their community rather than liberate it.
choices." To earn trust, revolutionary leaders must genuinely
believe in the potential of the oppressed people. In trusting the
Manipulation: Manipulation begins when an oppressed people
people, revolutionary leaders merge with the people, truly
is conquered, and continues as long as the "dominant elite"
becoming part of their society rather than an outsider
maintain control. Often, oppressed people don't know they're
objectifying them.
being manipulated through propaganda and other means.
Sometimes the manipulation can even look like dialogue, as
Unity for liberation: While the dominant elite try to divide
with treaties or agreements. The bourgeoisie, another name
oppressed people, revolutionary leaders should attempt to
for the dominant elite, avoid true dialogue because they fear
unify them whenever possible. This can be difficult because
losing power. Therefore, they use any tactic available, including
unification cannot happen without praxis. It is much easier to
physical violence, from developing "class consciousness."
divide people than to unify them. Before people can be part of
Freire warns of populist leaders and welfare systems, which
a unified, oppressed class, they must first recognize
appear to benefit the people but are actually manipulations
themselves as oppressed individuals, which can be a difficult
that perpetuate oppression.
message to understand under the umbrella of the compelling
mythologies propagandized by the oppressors.
Cultural invasion: The final antidialogic tool Freire discusses is
cultural invasion, in which oppressors insert themselves into
Organization: Once revolutionary leaders have achieved unity
the culture of the oppressed, often under the ruse of being a
among oppressed people, they can organize the larger group
"helpful friend," and changes the way oppressed people view
to change their circumstances. To do this, leaders must
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"witness" to the people that "the struggle for liberation is a
Oppressors further alienate the oppressed by separating (or
common task." To witness properly to the people, leaders must
"dividing") them and ensuring they stay fragmented and
have a deep understanding of the historical context of the
therefore weak. Recalling the idea of divine providence, Freire
struggle, the worldviews held by the people, and the principal
notes how oppressors use propaganda and mental conquest
contradictions of their society. True organization happens
to keep small groups submissive. A tenement of thirty
when revolutionary leaders work with the people to change
peasants isn't going to revolt against their government. Each
society by transforming their reality.
individual is more likely to think, "I'm just a lowly peasant. What
can I accomplish?" However, if that small tenement were to join
Cultural synthesis: Cultural synthesis operates as the direct
forces with other tenements around the country, and suddenly
opposite of cultural invasion. Whereas cultural invasion
the number of revolutionary peasants swells from thirty to
attempts to separate people from their culture, cultural
thousands, that same peasant might think there's a chance for
synthesis returns them to it. It also attempts to unify different
change. This mentality is exactly what oppressors hope to
cultures by recognizing the sameness between them. It
quash by dividing the oppressed.
encourages groups to learn from different cultures rather than
to teach people from different cultures. Freire gives the
Modern readers needn't look far for examples of how "divide
example of workers demanding a higher salary. It would not be
and conquer" works. Politics provides a great example of the
enough for revolutionary leaders to simply join the fight, they
tool. As long as Republicans and Democrats cling to their own
should help the workers understand why their salaries are so
terminology, viewing politics as a polarized arena—you're one
low, and to join them with other low-paid workers to change
thing or another—a small group of leaders makes the decisions
the reality of their oppression.
and blames the fallout on the masses with propaganda like "If
democrats would only ... " or "Republicans always ...". As long
Analysis
as the people remain divided and pitted against each other,
there's no hope for changing the way government operates.
In the final chapter Freire describes how leaders can put his
Manipulation is the term for the thought control referenced in
pedagogy into action to help oppressed people liberate
Freire's description of conquest. Manipulation is particularly
themselves. He identifies four key tools of oppression and then
insidious because it doesn't always appear sinister. Often,
counters with four tools revolutionary leaders can use to
oppressors appear to be engaging in dialogue or striking
overcome them.
compromises, when they're actually manipulating the
oppressed back into submission. This can clearly be seen in
As Freire discussed in previous chapters, the easiest way to
contracts or treaties that are signed but ignored. Consider
control (and therefore oppress) people is by controlling their
Native Americans, for example. At various times in history, the
minds. If people don't think for themselves, they accept
U.S. government has signed agreements promising protections
whatever reality oppressors present to them. By controlling
for indigenous people, but the government rarely honors their
their minds, oppressors conquer the people and reduce them
side. The Standing Rock protests of 2016 illustrate how
to "objects" that can be controlled. Freire suggests that giving
powerful governments ignored the rights and requests of
oppressed people the tools to "name" their world, casting off
minority people. The government attempted to build an oil
the "reality" created by their oppressors, is the first step
pipeline through a protected tribal water supply. Government
toward ensuring their liberation. By reclaiming their thoughts
treaties give oppressed people and their allies the impression
and autonomy, oppressed people have a choice in their future.
of dialogue. The government appears to be listening and
They needn't accept the mythologies promoted through
responding to the oppressed population's needs. When they
propaganda—they are free to think for themselves. The only
fail to honor their agreement, however, they lose the trust of
way a revolutionary leader can engage participants in
the people. Freire outlines ways for revolutionary leaders to act
cooperation is by earning their trust. Freire uses Argentinean
in contrast with the manipulative government. Leaders should
Marxist revolutionary Che Guevara to support the ideas of
have consistency between their words and actions, boldness
"communion" and "transformation." If Guevara had not truly
to confront risks, radicalization that leads to actions, courage
loved and been loyal to the peasants, Freire notes, he would
to love the oppressed, and faith in the people.
have ceased to be a leader and emerged as a dominator.
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Quotes 15
Cultural invasion rewrites an oppressed people's culture by
divine destiny by reminding readers of the systems of
making the oppressor's culture look superior. This happens
oppression built to benefit oppressors while victimizing
regularly during colonization. Consider, for example, British
everyone else.
colonialism in India. When the British colonized, they set up
schools where students learned to speak English and accept
doctrines of Protestant Christianity. Indian citizens began
adopting British mannerisms, fashions, and aspirations. Even
now, Indians who speak English with a "posh" accent are
considered more desirable than Indians who have the exact
same education and who speak the exact same words with an
Indian accent. Cultural invasion erases native culture and
creates a culture of oppression because native people feel like
"The great humanistic ... task of
the oppressed: to liberate
themselves and their oppressors."
— Narrator, Chapter 1
they have to change in order to have value. The setup
automatically makes oppressors socially superior. By making
By liberating themselves from oppression, oppressed people
the oppressed want to be like them, the oppressors secure
not only restore their own humanity but also the humanity of
their position of power.
their oppressors. Freire reminds readers that oppressors also
lose their humanity by dehumanizing others.
In cultural invasion, oppressed people are told what's best—the
best way to speak, dress, or act—rather than deciding for
themselves. Interestingly, Freire describes the same tactics
being used to oppress children in homes and schools,
suggesting that traditional home life, in which parents are the
authority, stems from oppressive tactics learned long ago and
"The oppressed, having
internalized the image of the
passed down through generations. Oppressed children grow
oppressor ..., are fearful of
up to be oppressive parents, just as a peasant becomes a
freedom."
violent overseer. The oppressed become oppressors. Freire
strives to break the cycle in all relationships through dialogue.
If parents understand their children's needs, for example, and
— Narrator, Chapter 1
are able to communicate their own, parents won't feel the need
to dictate every aspect of their child's life. Freire offers hope
Rather than risk further oppression for themselves or their
that through dialogue, two opposing views, whether parent and
communities, many oppressed people would rather accept
child or government and citizens, can be synthesized into one
their fate, however miserable, than fight back.
cohesive plan for the future.
g Quotes
"Dehumanization ... is not a given
destiny but the result of an unjust
order."
"Only through communication can
human life hold meaning."
— Narrator, Chapter 2
Without open, respectful discourse, people lose their humanity.
Without a voice and opportunity to manage their own
transformation, a life ceases to have meaning.
— Narrator, Chapter 1
In the opening chapter, Freire disregards the mythology of
"Problem-posing education
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involves a constant unveiling of
reality."
Quotes 16
— Narrator, Chapter 3
Having open, respectful dialogue is an act of love because
speakers must put their egos and opinions to the side and truly
— Narrator, Chapter 2
listen to someone else's opinions. This is particularly important
for revolutionary leaders who, according to Freire, must trust
Problem-posing education encourages students to explore
oppressed people to liberate themselves.
themes within their own context as well as the context of
history. Discussing themes in this way gives students new
insights and viewpoints that change their realities and
"To glorify democracy and to
hopefully transform their futures.
silence the people is a farce."
"Looking at the past must only be
a means of understanding more
clearly what and who they are."
— Narrator, Chapter 3
This quote highlights manipulation from oppressors who are
the leaders who oppress the people. They may be dually
elected leaders in a democracy, but they give the voters little
— Narrator, Chapter 2
true regard, considering them simple and naive. The dialogue
they share displays "false love, false humility, and feeble faith."
By looking back in history and across cultures, oppressed
people find parallels to the themes of other oppressed people.
Doing so helps oppressed people identify issues of importance
and "name" their world.
"We must realize that their view of
the world ... reflects their situation
in the world."
"Word is not the privilege of some
— Narrator, Chapter 3
few persons, but the right of
everyone."
For Freire, allowing oppressed people to "name" their world in
the context of their situations is an important first step in
— Narrator, Chapter 3
shaking off the versions of reality presented to them by their
oppressors.
This quote exemplifies Freire's disdain for the "banking"
method of education, which casts teachers as the holders of
knowledge and students as empty vessels to be filled. Freire
"Human activity consists of action
promotes a dialogic environment in which all voices are
and reflection ... praxis; it is
respected equally.
transformation of the world."
"If I do not love people—I cannot
enter into dialogue."
— Narrator, Chapter 4
This quote highlights the importance of praxis in human action;
it consists of both reflection and action. One working without
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Pedagogy of the Oppressed Study Guide
the other will fail to transform the world.
Glossary 17
become free, also need a theory of
action."
"Revolutionary leaders cannot
think without the people, nor for
the people."
— Narrator, Chapter 4
Freire explains why his pedagogy is necessary and how it
differs from other educational systems. Freire's is the first
— Narrator, Chapter 4
system to support oppressed people in liberating themselves.
The most important role for revolutionary leaders is to pass
power to the oppressed people. An act of profound love,
leaders must trust oppressed people to liberate themselves.
m Glossary
Failing to do so will further oppress them.
conscientização (n) in English, critical consciousness;
developing consciousness of society and one's role within it,
"The oppressors do not favor
partnered with changeable action
promoting the community as a
dehumanization (n) viewing people as objects rather than
whole."
humans
dialogue (n) a loving exchange in which everyone's opinions
— Narrator, Chapter 4
are heard, respected, and incorporated into the larger
conversation
Freire describes one way in which oppressors divide the
dominant elite (n) a small group of people who make decisions
oppressed. By selecting leaders to promote, oppressors
in a society
perpetuate their own superiority as the holders of wisdom and
power. They also create an environment of gratitude. The new
"leaders" are more likely to mirror oppressive behavior to look
like they belong.
liberation (n) escaping the unfair conditions of oppression and
embracing freedom
limit-situation (n) the things in people's situation that holds
them back from achieving their goals
"The antidote to manipulation lies
in a critically conscious
revolutionary organization."
— Narrator, Chapter 4
oppression (n) unfair conditions imposed by one group on
another group
pedagogy (n) a method of teaching, or the study of
educational practices
praxis (n) reflective thinking paired with action; these actions
should be performed simultaneously
Freire emphasizes the importance of praxis—knowledge and
vocation (n) a person's main occupation
action working together. Dialogue doesn't work on its own, and
neither does action work without reflection.
"The oppressed, in order to
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Pedagogy of the Oppressed Study Guide
Suggested Reading 18
e Suggested Reading
Clare, Roberta. "Paulo Freire." Talbot School of Theology,
www.talbot.edu/ce20/educators/catholic/paulo_freire/.
Collins, Denis. Paulo Freire: His Life, Works, and Thought.
Paulist Press, 1977.
Elias, John L. Paulo Freire: Pedagogue of Liberation. Kreiger
Press, 1994.
McLaren, Peter, and Peter Leonard, editors. Paulo Freire: A
Critical Encounter. Routledge, 1993.
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