Pedagogy of the Oppressed: Chapter 1
This episode is the start of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 1, which discusses how oppressors maintain control over the oppressed. Following unpacking scholarship episodes discuss what this looks like in education and how educators can adopt a “pedagogy of the oppressed” to break cycles of oppression.
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welcome back to another episode of the
csk8 podcast my name is jared o'leary
in this week's episode i am launching a
mini podcast
series that is going to unpack the book
pedagogy of the oppressed
specifically the 30th anniversary
edition on kendall
forgive my pronunciation but this book
was written by paulo freire
i have to admit i went online and looked
up many ways to pronounce the name i've
heard it pronounced as
freer fairy etc but freddy
is how multiple people who live in
brazil actually pronounce the name so i
assume
it is correct okay so you might be
wondering why am i unpacking
this particular book for the podcast so
let me read for you a short summary of
the book this is from pages
book will present
some aspects of what the writer has
termed the pedagogy of the oppressed
a pedagogy which must be forged with not
for
the oppressed whether individuals or
peoples in the incessant struggle to
regain their humanity this pedagogy
makes oppression
and its causes objects of reflection by
the oppressed
and from that reflection will come their
necessary engagement
in the struggle for their liberation and
in the struggle this pedagogy will be
made
and remade end quote so overall the
pedagogy of oppressed is a pedagogy for
regaining humanity
through liberatory practices and is done
with the oppressed not done
to or for the oppressed so this is
something that guests have talked about
like if you listen back to the episode
with martine
orback which talks about some liberatory
practices that you can do in education
as well as some interviews that have not
released yet so what i plan on doing
over the next few weeks in the unpacking
scholarship episodes
which is every other week i will be
unpacking
one chapter from this book now the first
chapter is a little bit more of an
introduction
on the oppression that people face in
general
and then some of the later chapters
unpack more of the implications in
education in general
however in each one of these episodes
i'm going to unpack potential
implications for cs educators
so to start i want to say that freyri
describes oppression as domesticating
and the pedagogy that freyri is arguing
for is a cycle
and it seeks to end the idea that quote
to be
is to be like and to be like is to be
like the oppressor
end quote it's from page 44. all right
so let's dive into this so right off the
bat
on page 39 we start with this quote
while the problem of humanization has
always from an axiological point of view
and humankind's central problem it now
takes on the character
of an inescapable concern concern for
humanization leads at once to the
recognition of dehumanization
not only as an ontological possibility
but as
an historical reality and as an
individual perceives the extent of
dehumanization
he or she may ask if humanization is a
viable possibility
within history in concrete objective
context both humanization and
dehumanization
are possibilities for a person as an
uncompleted being
conscious of their incompletion end
quote
all right so let's unpack that a little
bit so freyri is saying that one of the
biggest concerns for humankind
or one of the biggest problems from a
values standpoint
is humanization and dehumanization and
notes that
this has been something that has been
going on throughout history
and that people have actually asked
whether or not humanization
is a possibility considering the extent
of dehumanization going on
this is particularly relevant with all
of the chaos going on in the world and
the way that people are describing it
so i'll try and relate it not only to
education but the following discussions
i will also connect to
some of the more contemporary things
that are occurring at the time of this
recording
which is in september of 2020. so the
author argues
in this first chapter that
dehumanization applies not only to the
people whose humanity has been stolen
but to the people stealing it as it
distorts what the author considers to be
the vocation of people so in other words
whether you're the oppressor or the
oppressed dehumanization is going on
whenever there's any form of oppression
so here's a quote from page 40.
quote this struggle is possible only
because
dehumanization although a concrete
historical fact
is not a given destiny but the result of
an unjust order that engenders violence
in the oppressors
which in turn dehumanizes the oppressed
end quote
here's another quote from the same page
quote in order for this struggle to have
meaning the oppressed must not
in seeking to regain their humanity
which is a way to create it
become in turn oppressors of the
oppressors but rather restores of the
humanity of both
this then is the great humanistic and
historical task of the oppressed
to liberate themselves and their
oppressors as well
end quote so this is a very important
point so it's not just about flipping
power dynamics that are going on
in the world or eventually as we'll talk
in other
chapters in the classroom but it's to
try and humanize
everybody and treat everybody as
individuals
and to liberate everyone rather than
flipping it so that
now the former oppressors are now being
oppressed
so one of the key points in this book is
that freyri posits that
it is the oppressed who need to free
both
the oppressed and oppressors and the
reason why he says this is because the
oppressors almost always
soften their power with false generosity
so here's a quote from page 40 that kind
of describes it more
quote true generosity consists precisely
in fighting to destroy the causes which
nourish
false charity false charity constrains
the fearful unsubdued
the rejects of life to extend their
trembling hands
true generosity lies in strivings so
that these hands
whether of individuals or entire peoples
need to be
extended less and less in supplication
so that more and more they become human
hands
in which work and working transforms the
world end quote
from page 40. okay so here are a couple
of questions that
are a follow-up to this and this is on
page 40 and 41.
who are better prepared than the
oppressed to understand the terrible
significance of an oppressive society
who suffer the effects of oppression
more than the oppressed
who can better understand the necessity
of liberation end quote
while i agree with the gen general
sentiment here that
the author is talking about i disagree
with the idea that it is
always oppressors softening their power
through some sort of false generosity
as an example of that with all the
things going on with black lives matter
at the moment i know there are a lot of
people who are not black
who are genuinely trying to learn how
they can best assist right now
they're not just trying to soften their
power through some kind of a false
generosity
but they are actually trying to elevate
others
or even get rid of their own power so as
an example there are
executives at corporations who have
entirely stepped down from positions
and given their position to extremely
qualified black individuals
this is an example of somebody who's not
just trying to soften their power but is
actually giving up their power
for other people and i state this
because this is just something that is
obviously
on a lot of people's minds right now in
september of 2020.
so it's a contemporary example now one
of the interesting
parts about this particular chapter is
the author mentions that when striving
for liberation
sometimes the oppressed actually become
oppressors or sub-oppressors
so as i mentioned at the beginning of
the podcast that sometimes it's flipped
where it's okay you've been oppressing
me now i'm going to oppress you
now when it comes to sub-oppressors
freyri provides some examples of farm
workers
who are oppressed by the owner of a farm
and can be promoted maybe to something
like a supervisor or manager
who then oppresses their colleagues
because they are continued to be
oppressed by the farm's owner
now an example of what that looks like
in america's history
so a good parallel is with field slaves
and house slaves
so the house slaves worked in the house
and often oversaw
supervision and punishments of field
slaves who were the people who worked in
the fields
although their living and working
conditions differed from field slaves
they were still slaves oppressed by the
plantation's owners
so that's a historical example within
america
of a sub-oppressor which gets at one of
the points that i'll bring up later on
but the author kind of positions things
as you're either an
oppressor or somebody who is oppressed
but somebody who is a sub oppressor
is simultaneously both so they're
oppressing their colleagues but they are
pressed by
the plantation owner now one of the
things that i really like
that freyri points out is that even when
there are revolutions
or overthrows and power or things are
balanced out in terms of power
distribution or however you want to
describe that
there is still a shadow of the former
oppressor that has
shaped the new dominant power or the new
way of being or valuing or thinking
okay so a contemporary example of this
in education
if you've been in education for at least
five years or more
i'm sure you've seen at least one if not
multiple waves of the latest greatest
thing
whether it be project-based learning is
going to solve all problems or
problem-based learning is going to solve
all problems or
how about grit or how about fixed versus
growth mindset
so like all of these are areas that
people have focused on
and have come into power and have
supplanted the previous power
however when you are inside of the
classroom context you are still
thinking through stuff that came prior
to it
so if your district is just now getting
into the fixed versus growth mindset
discourse and research and whatnot but
previously was talking about grit
you're going to be looking at this new
fixed versus growth mindset
conversation through the lens of grit or
through the lens of
whatever came before it so that's just a
quick example of how the former values
from the previous dominant power or idea
can still inform the new dominant power
or
idea in a classroom context another way
that the author
argues that new power structures kind of
carry over the values and guidelines
from the previous oppressors
is by giving the analogy of liberation
as being like painful childbirth
so through the process of two groups
coming together
they create a child and this new child
is then going to have
some of the characteristics of both the
oppressed and the oppressor
so that's just another way of kind of
framing that so the author also argues
that the oppressed are actually afraid
of freedom be
because they have internalized so many
of these values and guidelines set by
the oppressor
that they're afraid of what would happen
if they did not have those values and
guidelines
in other words they've kind of lost
their own humanity or their own way
so i'll understand where that might make
sense like i can think of plenty of
examples
inside and outside of education i can
also argue where
it doesn't make sense so for example i
don't value standardized tests because i
value individualized expertise
over commonly understood baselines of
understandings so i'm perfectly content
with removing standardized tests and
even standards
and encouraging teachers and students to
focus on learning how to learn
what they're interested in rather than
learning the same content as everyone
else
in other words i'm not afraid of what
would happen if we remove standardized
tests or standards
however to argue with myself the fact
that we don't have the same baseline of
understanding
scientific research processes and data
etc in the area of covid
make me wish more people were aware of
their actions
and how they could potentially impact
the health of everyone around them
so again i'm just throwing these
examples out here because not everything
should be taken literally and should be
taken as
either or there's a lot of in between
that is not necessarily discussed by the
author
but is at least worth pointing out or
considering however
i do have to say that a lot of what you
are going to listen to in this episode
and the following episodes on the other
chapters have heavily influenced
my own approach to education my
philosophy of education as well as many
of the guests who have been on the show
okay so we have people who are oppressed
and we have people who are oppressing
others so what can we
actually do about this so the author
mentions that quote
in order for the oppressed to be able to
wage the struggle for their liberation
they must perceive the reality of
oppression not as a closed world from
which there is no exit
but is a limiting situation which they
can transform end quote
it's from page 44. so this is a very
important
thing to note so people who are
oppressed need to understand that this
can be a temporary situation and this
can be something that can be changed
now one way that oppressors can do that
is by actually working in solidarity
with the oppressed
they can fight side by side to actually
change the systems of oppression
that are dehumanizing people and
actually work towards seeing people as
people
and not categories which i don't know
about for you but
that really resonates with what's going
on in my social circles right now
there is a lot of othering and a lot of
categories being thrown at different
people especially when it comes to
politics
okay so there are two overall stages
that kind of guide this pedagogy of the
oppressed so the first stage is one
where the oppressed
unveil and recognize oppression and then
commits to its
transformation as well as their own
transformation now stage two
is when the oppressed have been
transformed and the pedagogy is of
all people who are seeking permanent
liberation by continually seeking
to remove quote the myths created and
developed in the old order
which like specters haunt the new
structure emerging from the
revolutionary transformation
end quote from page 49. so stage one
of pedagogy of the press is to getting
the oppressed to realize that
they are oppressed and stage two after
the oppressed have been liberated
it's this continual reflection on
oppression and the oppressed
in relation to prior values of the
oppressed and how they are informing the
current situation
or the current understandings now on the
other hand
the oppressors are actively working
towards maintaining power structures and
power dynamics
and maintaining this level of oppression
because it works in their favor
at the cost of others here's a quote
from page 50 that really resonates with
what i'm seeing in online discourse and
how people are communicating to each
other
and resonates with some of the stuff
that you're going to hear in
discussions in future interviews that
have not been released yet
this is from page 50. quote for the
oppressors
however it is always the oppressed whom
they obviously never called the
oppressed
but depending on whether they are fellow
countrymen or not those people
or the blind and envious masses or
savages
or natives or subversives who are
disaffected
who are violent barbaric wicked
or ferocious when they react to the
violence of the oppressors
end quote okay so to kind of rephrase
that
in other words the oppressors who are
enacting violence
on the oppressed will then point the
finger at them and say well you're the
one who's being violent
okay so as a very contemporary example
of this this really resonates right now
with black lives matter protest
there are people who are acting out who
are saying why you being violent why are
you acting out
but what they're not realizing is that
there are systemic forms of violence
that protesters are responding to to tie
it into the classroom this also
resonates with
discussions on classroom behavior
management techniques as well as school
and faculty
dress codes that ban natural hair or
cultural attire or teachers who don't
focus on standards etc
in each of these scenarios the oppressed
are being told
how to behave and if they're not
behaving accordingly then it is
marked as disobedience so the author
suggests that the liberation he is
striving for
should not reverse the oppressors and
the oppressed again says that multiple
times throughout it
however even when the formerly oppressed
are now on equal grounds
with the former oppressors the former
oppressors sometimes don't feel
liberated
quote on the contrary they genuinely
consider themselves to be oppressed
conditioned by the experience of
oppressing others any situation
other than their former seems to them
like oppression
end quote page 52 so in other words
because the former oppressor
viewed everything as being reduced to
objects for their own disposal
the new regime status or way of being is
interpreted
as oppression on their former modes of
domination
again this is very relevant to black
lives matter
and as we'll find out in this episode in
other episodes
is very relevant in education as well
okay so here's a quote from page 53 that
ties together many of the ideas that i
just talked about
quote the oppressors do not perceive
their monopoly on having more
as a privilege which dehumanizes others
and themselves
they cannot see that in the egoistic
pursuit of having
as a possessing class they suffocate in
their own possessions
and no longer are they merely have
for them having more is an inalienable
right
a right they acquired through their own
effort
with their courage to take risks if
others do not have more
it is because they are incompetent and
lazy and worst of all
is their unjustifiable ingratitude
towards the generous gestures of the
dominant class
precisely because they are ungrateful
and envious
the oppressed are regarded as potential
enemies who must be watched
end quote just as a quick aside this
book was originally translated in
english in 1970
that's 1970 so 50 years ago at the time
of this recording
and it sounds like it could have been
written this year
okay so the discourse that is used by
the oppressors
often positions the oppressed as an
enemy or ungrateful
or unworthy or unwilling to live the way
that the oppressor is living
however it does not acknowledge the
control that goes on with it so let's
talk about that for a moment
so freddy argues an important thing to
note is that some oppressors
actually align with the oppressed and
are fighting alongside them so they join
the cause
however they do so in a way that
maintains their status as an oppressor
so for example instead of working
alongside or using their power to
elevate voices
they believe they must be in control of
the transformation and take the lead
this however can create problems where
the allies end up taking control of the
narrative
so as an example in one of the
interviews that's going to release down
the road
i'm speaking with a guest and talking
about how a lot of well-intentioned cis
people have taken the control of the
narrative of
non-binary individuals and trans
individuals
so stay tuned for a future interview
that actually unpacks that a little bit
more just give me a teaser
so to prevent this problem of taking
control of the narrative
the author recommends that we
collectively everyone need to just
continuously re-examine ourselves
because quote attempting to liberate the
oppressed without the reflective
participation in the act of liberation
is to treat them as objects which must
be saved from a burning building
it is to lead them into the populist
pitfall and transform them
into masses which can be manipulated end
quote
from page 59. now another way that
the author mentions oppressors maintain
control over people
is that they control their dominance by
positioning the oppressed against each
other and making it so the oppressed
are attracted to the oppressor's way of
life so think of
various assimilation tactics that are
used today
so people immigrate into this country
and
their ways of being and their values are
not valued by the dominant culture
and they are asked to assimilate into
that that is a form of control
and from a cultural standpoint okay so
what does that example look like in the
classroom
so one example that comes to mind is the
ways that kids are supposed to behave in
class
so how loud their voices are or soft
their voices are
how they are supposed to sit whether
they are supposed to get up
frequently or just maintain sitting in a
seat for an extended period of time
whether they're supposed to ask
questions or not ask questions whether
they're supposed to question authority
in particular
whether they can pose alternatives to
assignments whether they can set their
own assignment dates these are all
simple examples of ways that educators
can unintentionally
act as oppressors in a classroom setting
and the way that it's done is by
asserting certain ways of learning in
certain ways of being within
quote learning environments as being
more acceptable or less acceptable than
others
this is a form of control and a form of
dominance
and if you listen to many of the
interviews in this podcast you'll hear
that many of the guests have talked
about how they try and avoid that they
try and make it so that it's
students have a voice and that is
interest driven and that kids are able
to set their own expectations and ways
of being
in a classroom setting etc these are all
ways that align with the author's
approach of pedagogy of oppressed
whether it's stated or not they're at
least related to it
okay so one more tactic of control is
that oppressors often end up controlling
the narrative about the oppressed and
eventually getting him to believe
their own negative image so for an
example one of the studies that i have
read
is a discourse analysis on the use of
the word urban in professional journals
now what was found is that the way that
urban was used was very different in
terms of the kinds of descriptions used
for other words like suburban
or rural schools in fact the discourse
around urban
schooling often used negative
terminology saying that students were
lacking
or just a general deficit model and that
students were incapable of assimilating
to
the proper quote ways of schooling and
learning
so again the oppressors in this case
people who are writing
journal articles were controlling the
narrative
on describing urban kids and urban
learning
and learning an urban context as being
deficient or lacking
and that can carry over into the kids
who go to those schools as
feeling like they are deficient or
lacking even if they're not
especially if we ask the question
deficient and lacking in what
and according to whom okay so how can
the oppressed and the oppressors work
towards freedom for everyone
so the author suggests that it is
through permanent dialogue in particular
dialogue that leads to reflection in
action
so this is where the first chapter ends
and again this first chapter is more on
some of the
larger problems that are on in play and
later chapters are going to talk about
what does this mean for education or
educators we'll learn more about those
in coming weeks
now as always in the unpacking
scholarship episodes i kind of like to
end with some of my
questions or lingering thoughts that i
have so one of them is that since this
was written 50 years ago we did not have
a lot of publications on
intersectionality so a question that i
have is what are the intersectionalities
of
oppressor and oppressed so the author
mentioned sub oppressors
who were simultaneously oppressing their
peers
and oppressed by some kind of a boss in
the example that was given in the book
it was by the owner of a farm however i
would argue that in educational context
when i was in the classroom i was
simultaneously
oppressing students with some of the
methods of control that were used for
quote classroom management or whatever
while simultaneously being oppressed by
administrators
who were telling me what good classroom
teaching looked like or sounded like
so in a context like school an educator
might be on both ends of the oppression
continuum
in terms of simultaneously being
oppressed by some kind of a force being
controlled
while also simultaneously oppressing
others obviously unintentionally at
least hopefully
but again many of the episodes that i've
already released for the interviews and
many of the
episodes that are going to release will
kind of talk about how to limit these
forms of control and make it so that
we go with a more of a critical approach
to pedagogy
and engage in some liberatory practices
another thought that i have that builds
off of this
is that there are many more nuances than
two distinct categories of oppressor and
oppressed so i wish the opening chapter
discussed that more so instead of
putting up this
false binary instead acknowledging that
there are
more power dynamics at play that exist
along this continuum of oppression
so a question that i would leave you
with is when is someone in cs education
simultaneously an oppressor and someone
who is oppressed
we'll unpack this more in follow-up
episodes
however next week is an interview and
it'll be two weeks from now when i will
talk about chapter
two and two weeks after that when i talk
about chapter three etc
so stay tuned for a continuation of this
mini-series on the book pedagogy of the
oppressed
and i hope you got something out of this
discussion on the author's discussion of
oppression
whether it be something that you can
learn and apply in the classroom or just
something to help you better understand
what's going on in the world right now
i hope you're all having a wonderful
week and i hope you're all staying safe
Chapter
Freire, P. (2000). Chapter 1. In Pedagogy of the Oppressed: 30th Anniversary Edition (Kindle, pp. 39–64). New York: Bloomsbury Academic.
Short Summary of the Book
"This book will present some aspects of what the writer has termed the pedagogy of the oppressed, a pedagogy which must be forged with, not for, the oppressed (whether individuals or peoples) in the incessant struggle to regain their humanity. This pedagogy makes oppression and its causes objects of reflection by the oppressed, and from that reflection will come their necessary engagement in the struggle for their liberation. And in the struggle this pedagogy will be made and remade." (pp. 43-44).
Some Of My Lingering Questions/Thoughts
What are the intersectionalities of oppressor and oppressed?
When is someone in CS education simultaneously an oppressor and someone who is oppressed?
Resources/Links Relevant to This Episode
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This episode is the start of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 1, which discusses how oppressors maintain control over the oppressed. Following unpacking scholarship episodes discuss what this looks like in education and how educators can adopt a “pedagogy of the oppressed” to break cycles of oppression.
This episode is episode two of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 2, which discusses the “banking” approach to education that assumes students are repositories of information, and then proposes a liberatory approach to education that focuses on posing problems that students and teachers collaboratively solve. If you haven’t listened to the discussion on the first chapter, click here.
This episode is episode three of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 3, which discusses the importance of dialogue when engaging in liberatory practices. This episode builds off the previous unpacking scholarship episodes on chapter one and chapter two, so make sure you listen to those episodes before jumping in here.
This episode is the final episode of a miniseries that unpacks Paulo Freire’s (1970) book “Pedagogy of the Oppressed.” This particular episode unpacks chapter 4, which synthesizes the concepts introduced in the previous chapters and discusses the difference between anti-dialogical and dialogical practices in education (and at large). This episode builds off the previous unpacking scholarship episodes on chapter one, chapter two, and chapter three so make sure you listen to those episodes before jumping in here.
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In this episode I unpack Kallia and Cutts’ (2021) publication titled “Re-examining inequalities in computer science participation from a Bourdieusian sociological perspective,” which uses Bourdieu’s discussions of capital, habitus, and field to analyze 147 publications on CS interventions.
The Shire as Metaphor for Systemic Racism with Joyce McCall
In this interview with Joyce McCall, we unpack and problematize some of the issues around race and racism in relation to education. In particular, we discuss the importance of allies not only showing up to support marginalized or oppressed groups, but staying when conversations get uncomfortable; the Shire from the Lord of the Rings as a metaphor for hegemony and systemic racism; as well as a variety of theories such as critical race theory, double consciousness, cultural capital; and much more.
In this episode I unpack Coppola’s (2021) publication titled “What if Freire had Facebook? A critical interrogation of social media woke culture among privileged voices in music education discourse,” which summarizes Paulo Freire’s works and hypothesizes how Freire may have responded to some forms of woke culture.
Learn more about critical pedagogy by checking out resources by the Freire Institute
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