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  • A curious boy and a curious old man: the voice behind The Pedagogy of the Oppressed

A curious boy and a curious old man: the voice behind The Pedagogy of the Oppressed

17 May ’11 Leave a Comment Written by Juliet Bennett

“The oppressors, who oppress, exploit, and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both.” (Paulo Freire, Pedagogy of the Oppressed, 1970: 21)

Paolo Freire wrote about a sort of revolution in personal and collective freedom.

A Brazilian in the 1970s, Freire’s focus is more on economic/political oppression, and the education (and lack of education) maintains it. He looks at revolutions but says they must be conducted carefully. The must involve reflective participation of all involved.

Freire describes the process of conscientization – a process of unveiling different levels of reality, of becoming aware of the stories and assumptions behind the stories, which combine to create our lives.

It is a process that has no ending. It is a process driven by one thing: curiosity.

If you don’t know him already, I’m pleased to introduce the inspiring old man, Paolo Friere:

Like Paulo Freire, I think it’s good to be a curious child, and a curious adult. In this process we may discover more about ourselves, our world, and the worlds of people around us.

“Freedom is acquired by conquest, not by gift.”

The end of the questioning is the sign of a new form of oppression.

So be curious. Question!!!

 

Reference:

Freire, Paulo. 1970, The Pedagogy of the Oppressed, (Penguin Education: Baltimore)

 

 

Peace, Truth
philosophy
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Rights of Indigenous Peoples: A Personal Statement

As a "non-indigenous" Australian living on what was once the land of the Cadigal and Wangal Wangal communities, I wish to acknowledge the inter-generational responsibility that I feel toward the colonial past. As a beneficiary of "White Australia", to the Eora people of Sydney, I request your forgiveness. I stand in solidarity with your rightful demands to self determination and active participation in governmental decisions, and I hope I may learn from your eco-spiritual connection. May we, as Tom Trevorrow of the Ngarrindjeri puts it, learn to 'respect, care and share' the gifts that our planet offers us.

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