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Oppressed- subject to harsh and authoritarian treatment.

Humanize - make (something) more humane or civilized.

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“With much sadness, magoa, but also with much affection and hope, I say, once more, thank you Paulo: for having been present in the world, for having given us Pedagogy of the Oppressed, for having taught us how to read the world and for challenging us to humanize the world.”

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“Until his death, he courageously denounced the neoliberal position that promotes the false notion of the end of history and the end of class. Freire always viewed history as possibility, "recognizing that History is time filled with possibility and not inexorably determined— that the future is problematic and not already decided, fatalistically," In like manner, Freire continued to reject any false claim to the end of class struggle. Whereas he continually revised his earlier class analyses, he never abandoned or devalued class as an important theoretical category in our search for a better comprehension of conditions of oppression. In a long dialogue we had during his last visit to New York—in fact, the last time we worked together—he again said that although one cannot reduce everything to class, class remains an important factor in our understanding of multiple forms of oppression. While poststructuralists may want to proclaim the end of class analysis, they still have to account for the horrendous human conditions that led, as Freire recounted, a family in Northeast Brazil to scavenge a landfill and take "pieces of an amputated human breast with which they prepared their Sunday lunch.”

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Discourse

Pedagogy (pais and ago) Social theory vs a method or practice of teaching

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At the same time, educators who misinterpret Freire's notion of dialogical teaching also refuse to link experiences to the politics of culture and critical

democracy, thus reducing their pedagogy to a form of middle-class Narcissism.

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I believe that the answer has little to do with language and everything to do with ideology. That is, people often identify with representations that they are either comfortable with or that help deepen their understanding of themselves. The call for language clarity is an ideological issue, not merely a linguistic one. The sixteen-year-old and the semiliterate poor woman could readily connect with Freire's ideology, whereas the highly literate academics are "put off by some

dimensions of the same ideology. It is, perhaps, for this reason that a university professor I know failed to include Freire's work in a graduate course that she taught on literacy. When I raised the issue with her, she explained that students often find Freire's writing too difficult and cumbersome. It could also be the reason that the Divinity School at Harvard University offers a course entitled "Education for Liberation," in which students study Freire and James Cone extensively, whereas no such opportunities are available at Harvard's School of Education.

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I believe that the answer has little to do with language and everything to do with ideology. That is, people often identify with representations that they are either comfortable with or that help deepen their understanding of themselves. The call for language clarity is an ideological issue, not merely a linguistic one. The sixteen-year-old and the semiliterate poor woman could readily connect with Freire's ideology, whereas the highly literate academics are "put off by some

dimensions of the same ideology. It is, perhaps, for this reason that a university professor I know failed to include Freire's work in a graduate course that she taught on literacy. When I raised the issue with her, she explained that students often find Freire's writing too difficult and cumbersome. It could also be the reason that the Divinity School at Harvard University offers a course entitled "Education for Liberation," in which students study Freire and James Cone extensively, whereas no such opportunities are available at Harvard's School of Education.

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In order to become a worker in education you need to understand so much. You need to understand who you are as a person. You need to understand why you actually want to have this career. You need to personally and critically evaluate your own experience. Then you need to think about what you can do to create better experiences for the next generation. On top of that with the vast range of ways to help out in education there is truthfully a lot going into consideration before just saying you want to be a teacher.

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Accepting and Analyzing

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What kind of teacher do I want to be or am destined to become?

"being present and yet

not visible, being visible and yet not present." This qoute from the Paul Friere text reminds me of kinda my own expirence growing up where I was told its ok to be loud thats why I had a house. Yet I always felt like I can be quiet.

Could this count as a paragraph ?

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Epistemological curiosity

Humanization

Responsibility

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“Dialogue is a way of knowing and should never be viewed as a mere tactic to involve students in a particular task.”

“Only power that springs from the weakness of the oppressed will be sufficiently strong to free both.”

“True generosity consists precisely in fighting to destroy the causes which nourish false charity.”

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This, then, is the great humanistic and historical task of the oppressed: to liberate themselves and their oppressors as well. 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. Any attempt to "soften" the power of the oppressor in deference to the weakness of the oppressed almost always manifests itself in the form of false generosity; indeed, the attempt never goes beyond this. In order to have the continued opportunity to express their "generosity," the oppressors must perpetuate injustice as well. An unjust social order is the permanent fount of this "generosity," which is nourished by

death, despair, and poverty. That is why the dispensers of false generosity become desperate at the slightest threat to its source.

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Apprenticeship

Clarity

Responsibility

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At the same time, educators who misinterpret Freire's notion of dialogical teaching also refuse to link experiences to the politics of culture and critical democracy, thus reducing their pedagogy to a form of middle-class narcissism.

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I found comfort in the immeasurable hope that Paulo represented for those of us who are committed to imagine a world, in his own words, that is less ugly, more beautiful, less discriminatory, more democratic, less dehumanizing, and more humane.

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That is, they willfully refuse to understand that the very term "pedagogy," as my good friend and colleague Panagiota Gounari explains it, has Greek roots, meaning "to lead a child" (from pais: child and ago: to lead). Thus, as the term "pedagogy" illustrates, education is inherently directive and must always be transformative. As Stanley Aronowitz so succinctly argues, "Freire's pedagogy is grounded in a fully developed philosophical anthropology, that is, a theory of human nature, one might say a secular liberation theology, containing its own categories that are irreducible to virtually any other philosophy."19

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That is, when students lack both the necessary epistemological curiosity and a certain conviviality with the object of knowledge under study, it is difficult to create conditions that increase their epistemological curiosity in order to develop the necessary intellectual tools that will enable him or her to apprehend and comprehend the object of knowledge. If students are not able to transform their lived experiences into knowledge and to use the already acquired knowledge as a process to unveil new knowledge, they will never be able to participate rigorously in a dialogue as a process of learning and knowing.

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Humility

Humanity

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"Why do you and Paulo insist on using Marxist jargon? Many readers who may enjoy reading Paulo may be put off by the jargon."

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It is not surprising that my friends back in Cape Verde—and, for that matter in most totalitarian states—risked cruel punishment, including imprisonment, if they were caught reading Pedagogy of the Oppressed

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In a recent discussion with a group of students, a young African American man who attends an Ivy League university told me that his parents usually vote with the white middle class, even if, in the long run, their vote is detrimental to the reality of most black people. Thus, we see again that race, itself, is not necessarily a unifying force.

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I remember vividly my first encounter with Pedagogy of the Oppressed, as a colonized young man from Cape Verde who had been struggling with significant questions of cultural identity, yearning to break away from the yoke of Portuguese colonialism. Reading Pedagogy of the Oppressed gave me a language to critically understand the tensions, contradictions, fears, doubts, hopes, and "deferred" dreams that are part and parcel of living a borrowed and colonized cultural existence. Reading Pedagogy of the Oppressed also gave me the inner strength to begin the arduous process of transcending a colonial existence that is almost culturally schizophrenic: being present and yet not visible, being visible and yet not present. It is a condition that I painfully experienced in the United States, constantly juggling the power asymmetry of the two worlds, two cultures, and two languages. Reading Pedagogy of the Oppressed gave me the critical tools to reflect on, and understand, the process through which we come to know what it means to be at the periphery of the intimate yet fragile relationship between the colonizer and the colonized.