Hmmm…this may just be the compelling reason:[quote]
Pedagogy of the Oppressed is the most widely known of educator Paulo Freire’s works. It was first published in Portuguese in 1968 as Pedagogia do oprimido and the first English translation was published in 1970. The book examines the struggle for justice and equity within the educational system and proposes a new pedagogy.
Dedicated to what is called “the oppressed,” Freire includes a detailed Marxist class analysis in his exploration of the relationship between the colonizer and the colonized. From his own experience helping Brazilian adults to read and write, the book remains popular among educators in developing countries. According to Donaldo Macedo, a former colleague of Freire and University of Massachusetts professor, Pedagogy of the Oppressed is a revolutionary text, and people in totalitarian states risk punishment reading it. The book has sold over 750 000 copies worldwide and is one of the foundations of critical pedagogy.[/quote]
[quote]
The first chapter explores how oppression has been justified and how it is overcome through a mutual process between the “oppressor” and the “oppressed”. Examining how the balance of power between the colonizer and the colonized remains relatively stable, Freire admits that the powerless in society can be frightened of freedom. He writes, “Freedom is acquired by conquest, not by gift. It must be pursued constantly and responsibly. Freedom is not an ideal located outside of man; nor is it an idea which becomes myth. It is rather the indispensable condition for the quest for human completion.” (47) According to Freire, freedom will be the result of praxis–informed action–when a balance between theory and practice is achieved.
The second chapter examines the “banking” approach to education – a metaphor used by Freire that suggests students are considered empty bank accounts that should remain open to deposits made by the teacher. Freire rejects the “banking” approach, claiming it results in the dehumanization of both the students and the teachers. In addition, he argues the banking approach stimulates oppressive attitudes and practices in society. Instead, Freire advocates for a more world-mediated, mutual approach to education that considers people incomplete. According to Freire, this “authentic” approach to education must allow people to be aware of their incompleteness and strive to be more fully human. This attempt to use education as a means of consciously shaping the person and the society is called conscientization, a term first coined by Freire in this book.
The third chapter developed the use of the term limit-situation with regards to dimensions of human praxis. This is in line with the Alvaro Viera Pinto’s use of the word/idea in his “Consciencia Realidad Nacional” which Freire contends is “using the concept without the pessimistic character originally found in Jaspers”(Note 15, Chapter 3) in reference to Karl Jaspers’s notion of ‘Grenzsituationen’.
The last chapter proposes dialogics as an instrument to free the colonized, through the use of cooperation, unity, organization and cultural synthesis (overcoming problems in society to liberate human beings). This is in contrast to antidialogics which use conquest, manipulation, cultural invasion, and the concept of divide and rule. Freire suggests that populist dialogue is a necessity to revolution; that impeding dialogue dehumanizes and supports the status quo. This is but one example of the dichotomies Freire identifies in the book. Others include the student-teacher dichotomy and the colonizer-colonized dichotomy.[/quote]
Heavy duty. High School kids, who rank LAST in the USA need to read this? Can they even comprehend it?
Has anyone read/heard of this book?