Política e educação (Questões da nossa época)

by Paulo Freire

Contributes to a radical formulation of pedagogy through its revitalization of language, utopianism, and revolutionary message. . . . The book enlarges our vision with each reading, until the meanings become our own. Harvard Educational Review



Constitutes the voice of a great teacher who has managed to replace the melancholic and despairing discourse of the post-modern Left with possibility and human compassion. Educational Theory

Genres: Education, Nonfiction, Philosophy, Politics, Teaching, Theory, Social Justice

119 pages, Paperback

First published April 17, 1990

About the author

The Brazilian educator Paulo Freire is among most the influential educational thinkers of the late 20th century. Born in Recife, Brazil, on September 19, 1921, Freire died of heart failure in Sao Paulo, Brazil on May 2, 1997. After a brief career as a lawyer, he taught Portuguese in secondary schools from 1941-1947. He subsequently became active in adult education and workers' training, and became the first Director of the Department of Cultural Extension of the University of Recife (1961-1964).

Freire quickly gained international recognition for his experiences in literacy training in Northeastern Brazil. Following the military coup d'etat of 1964, he was jailed by the new government and eventually forced into a political exile that lasted fifteen-years.

In 1969 he was a visiting scholar at Harvard University and then moved to Geneva, Switzerland where he assumed the role of special educational adviser to the World Congress of Churches. He returned to Brazil in 1979.

Freire's most well known work is Pedagogy of the Oppressed (1970). Throughout this and subsequent books, he argues for system of education that emphasizes learning as an act of culture and freedom. He is most well known for concepts such as "Banking" Education, in which passive learners have pre-selected knowledge deposited in their minds; "Conscientization", a process by which the learner advances towards critical consciousness; the "Culture of Silence", in which dominated individuals lose the means by which to critically respond to the culture that is forced on them by a dominant culture. Other important concepts developed by Freire include: "Dialectic", "Empowerment", "Generative Themes/Words", "Humanization", "Liberatory Education", "Mystification", "Praxis", " Problematization", and "Transformation of the World".

http://www.education.miami.edu/ep/con...

Reviews

[Monica · Rating 5 out of 5]

Every time I read Freire I find new understandings!

[Zach]

The Politics of Education: Culture, Power, and Liberation is yet another lightning rod from Paulo Freire. Although probably best read around the same time as Pedagogy of the Oppressed, Cultural Action for Freedom, and Education for Critical Consciousness, this will be powerful anytime. 


The Adult Literacy Process as Cultural Action for Freedom [Chapter Six]  -- along with the majority of the book -- is a call to arms. And Freire's critique of the church and its lack of revolutionary character (Christ was no conservative) is a must read of anyone who practices any sort of religion.   Also, the two sets of Dialogues are gems. 

[William Alves · Rating 5 out of 5]

(texto publicado originalmente em https://impressoesdemaria.com.br)

Escola pública e educação sem preconceito

Quando penso em educação, penso na primeira vez em que minha mãe me disse para respeitar o próximo, penso no meu primeiro contato com um professor na pré-escola. Penso, principalmente, na minha professora de história no ensino médio. Uma das mais queridas, ela nos incentivava a participar das sessões da câmara municipal toda segunda-feira, e durante as eleições nos fazia percorrer vários bairros explicando a cada morador a importância de nunca vender o voto, de sempre votar buscando o bem da comunidade, o bem dos que mais precisavam, e de evitar ao máximo pensamentos individualistas e opressores. Ela fazia o que estava ao seu alcance para construir uma sociedade com cidadãos engajados e preocupados com o que estava acontecendo não somente na política nacional, mas com o que acontecia em nosso quintal. Naquela época encarei todas essas questões relacionadas à política como apenas um caminho para alcançar minhas médias, mas anos depois, ao me tornar, infelizmente de forma tardia, politicamente consciente, pude compreender que aquela professora era a única que talvez pudesse se encaixar no método freireano.

Freire exige o fim do encimadomurismo político, e sem surpresas, chega a considerar a escola democrática e menos elitista não apenas um direito de todo cidadão, mas também uma obrigação de luta conjunta, e se caso ela não seja alcançada na paz, nós precisamos brigar para termos direito a um sistema de ensino que não seja reacionário e pragmático, e que não discrimine ninguém. O educador lutava por um futuro em que tivéssemos a liberdade de questionar, de não só pensar, mas de pensar fora da caixa. Como fica evidente na obra Política e Educação, a missão de Paulo Freire era transformar adolescentes despolitizados em adultos conscientes, livres de qualquer preconceito, seja ele de sexo, raça ou religião. Um pensamento que infelizmente, várias décadas após sua morte, ainda é considerado utópico e radical.


Segundo Freire, não existe nada mais desesperador para os autoritários do que ver as classes populares mais fortes, presentes nas escolas, nas ruas, nas praças, na vida política “denunciando a feiura do mundo”, porque quando a classe dominante vence, ela cria o que ele cunhou de “anestesia histórica”. Para os dominadores o amanhã só pode significar um constante presente de dominação; sua criminosa missão é deixar os necessitados tão imersos em diversos tipos de violência e de opressão. Assim eles perdem o conceito do amanhã.

A Liberdade não dialoga com a neutralidade

Em seu livro The Fire Next Time, escrito nos anos sessenta, James Baldwin diz a seu sobrinho que ele precisa duvidar de tudo o que lhe fosse ensinado por professores racistas e reacionários. Ecos do ensinamento de Baldwin são encontrados imediatamente no início de Política e Educação, quando Freire diz que a educação é sempre um ato político, portanto, impossível de ser neutra.

Minha educação em escola pública teve seus momentos bizarros, mas nenhum deles supera uma professora de artes que, de forma completamente natural e segura de si, disse que o feminismo era “a versão feminina do machismo”. Me pergunto quantos alunos tomaram essa barbaridade como verdade e seguiram rumo à vida adulta com esse pensamento. A quem estes educadores educam? Ou melhor: deveriam eles ocupar tais cargos?

É sintomático que eu nunca tenha sequer escutado o nome Paulo Freire em todos os meus anos de escola, porque grande parte dos meus professores não dava a menor importância para a classe popular, seu foco foi (e tenho minhas dúvidas se ainda não o é) sempre manter a classe dominante no topo. Eles fingiam que educavam, quando na verdade estavam negando nosso direito de brigar pelos nossos sonhos ao aplicar o método bancário de ensino. Ou seja: eram contra tudo que Paulo Freire ensinava. No livro citado ele clama por uma linguagem mais acessível, popular, que crie ponte entre os alunos e seu educador, pois segundo ele, muitos educadores progressistas caem na armadilha de usar uma linguagem rebuscada, cheia de palavras bonitas, mas que não servem de nada para os alunos.

Freire queria, eu quero, e muitos outros querem uma educação menos elitista e menos discriminatória, contudo ler as notícias relacionadas a educação, verbas destinadas ao ato de educar, e quão pouco foi feito de modo geral para uma melhoria do ensino desde sua morte em 1997, é no mínimo, enfurecedor. Freire cita um exemplo, durante sua época como secretário da educação de São Paulo, em que a verba usada para uma construção de um viaduto em um bairro de luxo era absurdamente maior do que a destinada a educação. Curiosamente, anos atrás, um viaduto foi construído no meio do centro da minha cidade para ligar duas ruas que ficavam somente cerca de 100 metros de distância uma da outra, enquanto a situação da educação e da saúde nas comunidades carentes eram (e ainda são) vergonhosamente precárias.

“Não vale um discurso bem articulado, em que se defendem o direito de ser diferente e uma prática negadora desse direito.” (p. 45)

Eu espero viver a ponto de ver o radicalismo de Freire, sua luta a favor da educação popular, e o seu desejo de ver a ciência levada a sério em nosso país tornando-se realidade, porque somente assim que deixaremos de ver as variações dos mesmos crimes, o descaso com o meio ambiente, e o relativismo em relação à violência contra os povos indígenas. Nós precisamos que as gerações futuras sejam não somente mais respeitosas, mas que celebrem as diferenças. Que elas saibam ser entendedoras de suas próprias nuances perante o que é considerado normal. Porque só então, esperançosamente teremos educadores que pensem no bem coletivo, e não no direito de manter essa democracia mentirosa que ensina a matar os pobres, porque é em nome dessa mesma democracia que eles pretendem continuar tendo o direito de matar. Aqui ele diz inúmeras vezes que sonha com um futuro em que as minorias possam transitar livremente enquanto sujeitos e não objetos e estatísticas. Sigo seu pensamento e espero que as minorias deixem de ser diluídas e passem, finalmente a ser reconhecidas como maioria.

Vejo com otimismo essa a geração atual de adolescentes que já me parece muito mais engajada com temas relacionados ao meio ambiente, a educação, a raça, classe e gênero; e se por sorte, uma parte desses jovens desconstruídos vier a praticar a arte de educar, gosto de pensar que as próximas gerações serão formadas por humanos bem mais preocupados com o sucesso do próximo, com questões sociais, raciais e com o papel da mulher na sociedade, construindo, então, a utopia político-social tão idealizada por Freire desde sua adolescência no Recife na década de vinte.

[malu estevess · Rating 5 out of 5]

em um país em que, pela primeira vez, a proporção de não leitores ultrapassa a de leitores e o fechamento de bibliotecas públicas torna-se rotina, a coletânea de artigos do genial paulo freire mostra-se atual e essencial para o entendimento da importância da alfabetização - para além do ler e do escrever - e da literatura como ato político e de resistência.

[Charlotte Piwowar · Rating 3 out of 5]

2.5. Definitely some great wisdom here but Freire is one wordy dude.

[polyana · Rating 4 out of 5]

"É preciso que as maiorias tenham o direito à esperança para que, operando o presente, tenham futuro."

[Caitie]

I'm realizing that one of my favorite professors sees bad writing as a disease, and in my tutoring, I treat writing as a skill, and sometimes as diseased. Sometimes, when I see writing that is so diseased it's almost dead, I just freeze and don't know how to talk to that writer. I imagine that there is a vast difference between us, and I'm wrong.

I can't apply a lot of this book directly to my tutoring practice, because it's about adult literacy in Third World countries. However, the theory should be re-imagined and applied to every educational setting. That's the challenge Freire offers: Examine how you perceive yourself as an educator, and deconstruct your perspective. How does your work function in a cultural/historical/political context? Are you perpetuating the social structure, or are you taking critical action?

[John Martindale · Rating 1 out of 5]

Freire starts off by presenting a false dilemma; he contrasts a strawman of learning to read on one side (which is oppressive, colonial, meaningless, and dehumanizing), and then sets forth his political literacy that mobilizes them to “transform the real world.”

Claiming that teaching someone to read is the “banking model”--that it dehumanizes, domesticates, subjugates and limits expression and creativity is ridiculous. In reality, learning to read opens one up to a world of ideas, not just the ones of the teacher. Freire by refusing to teach them to read is actually limiting and closing them off to other perspectives. Freire then sets himself up as their lord and god and decides the ONLY type of thoughts they should have is critical consciousness. No other thoughts are worth having. Fascinatingly, by keeping them illiterate, he can make sure his ideology is the perspective they learn to “read.”

His entire book is hypocritical since he is doing what he continuously condemns. Trying to “deposit” his words in our minds; teaching us that we should adopt his praxis is the “banking model.” Also, if we apply his approach, it necessitates a contradiction, for some children simply want to learn to read, and not be induced into grievance studies and made feel miserable and angry.

Freire, by deciding what learners must learn, diminishes them. They are to be given no choice other than being a Marxist revolutionary. But what if the student would rather be taught to read books rather than be taught to read the political context through a leftwing critical lens? We see if they resist accepting the critical consciousness, Freire labels them defensive and resistant to reality because they were “conditioned by the dominant ideology” (p. 17). So, in other words, the oppressed are not allowed to think for themselves, but they must take on Freire’s perspective, if not they have false consciousness. Failure to adhere to him, means they are blind to reality and “sheepishly submit themselves to the mythos of that ideology.” This is disgustingly patronizing! The only “lived experience” they are allowed to have is the one Freire chooses for them! He criticizes and dismisses them, and must continue on to reform their thinking. He would persist with them in the cultural discussion groups until they could “think correctly” and “see reality as it is.”

Freire decides the only thing that benefits them is being able to read their context and gain a critical perspective of their world. They must “perceive reality as a totality” which comes through gaining a “problematical vision of their world and a critical analysis of their experience.” Once they start properly expressing grievance and taking offense, this criticism and hatred of the dominant class are to be recorded. As they begin to parrot the ideologically correct critical jargon, they can then discuss their rants against their oppressors, and this will contribute to their liberation.

It seriously is troubling reading how much contempt he has for the process of learning to read, it clearly disgusts him. Is it any surprise that children in Freire's schools are failing to learn to read, but are becoming political activists? His method works in what it is designed to do. But it is like we have let the fox into the hen house. Who would have thought that one of the most influential educators would seek to destroy every subject and make everything always and only about critical consciousness?

[LIFEfluency Library · Rating 4 out of 5]

Paulo Freire's “The Politics of Education” is a seminal work that continues to shape discourse on education, culture, and power. In this transformative book, Freire delves deep into the intricate relationship between education and societal structures, advocating for a pedagogy that fosters critical consciousness and liberation.

At the core of Freire's argument is the notion of education as a tool for both oppression and liberation. He critiques traditional pedagogical approaches that perpetuate hierarchical power dynamics, arguing instead for a dialogical process that empowers learners to critically engage with their social realities. Freire's concept of "conscientization" urges individuals to become aware of the social, political, and economic forces that shape their lives, thereby enabling them to challenge and transform oppressive systems.

Throughout the book, Freire explores the intersection of education, culture, and power, emphasizing the importance of cultural context in the learning process. He highlights the need for educators to recognize and value the cultural backgrounds of their students, viewing diversity not as a hindrance but as a source of enrichment. By incorporating students' lived experiences into the curriculum, educators can create more meaningful and relevant learning opportunities that resonate with learners' realities.

One of the most significant contributions of “The Politics of Education” is Freire's emphasis on praxis—the fusion of theory and practice in the pursuit of social change. He rejects passive forms of education that merely transmit knowledge, advocating instead for an approach that encourages active participation and critical reflection. Through praxis, learners are empowered to become agents of change, challenging injustices and working towards a more equitable society.

Despite being published several decades ago, Freire's insights remain remarkably relevant in today's global context. As societies grapple with issues of inequality, marginalization, and systemic oppression, “The Politics of Education” serves as a poignant reminder of the transformative potential of education. Freire's vision of education as a tool for liberation continues to inspire educators, activists, and policymakers worldwide, offering a blueprint for creating more just and inclusive learning environments.

Parents play a crucial role in their children's education, not only as caregivers but also as advocates for their children's holistic development. Recommending “The Politics of Education” can inspire them to take an active role in their children's education, fostering critical thinking, social awareness, and a commitment to justice and equality. By incorporating Freire's insights into their parenting practices, parents can help nurture empowered and socially conscious individuals who are prepared to navigate and contribute to an increasingly complex world.

In conclusion, “The Politics of Education” is a visionary work that challenges readers to rethink their assumptions about education and power. Freire's passionate advocacy for critical pedagogy and social justice resonates as strongly today as it did when the book was first published. Essential reading for anyone interested in the intersection of education and social change, this book reaffirms the transformative power of education in the pursuit of liberation.

[Rolf · Rating 5 out of 5]

An important and impactful collection of Freire’s writings. I really appreciated the more religiously-themed essays, in which Freire identifies how religious thought (in particular liberation theology) has shaped his thinking.

Most of these essays were new to me. Some of them were previously unavailable in English--others are reprints, such as the two chapters that made up the 1970 collection Cultural Action for Freedom.

The most impactful essays here for me were the ones that clarified and expanded on Freire’s notions of the purpose of education and the educational process, like “The Act of Study,” “The Process of Political Literacy” and “Humanistic Education.”

The intro essays by Giroux are also well-done and give an accessible birds-eye view to Freire’s thought.

[Arsenio Wicaksono · Rating 4 out of 5]

Freire dengan segala ambisiusme dalam program pembutaan hurufnya yang tidak sekedar menghafalkan huruf namun mengerti dan memahami huruf yang tersusun menjadi sebuah kata generatif akan arti kesadaran kritis hingga penuh benar-benar membukakan pikiran saya akan arti dari pendidikan. Penekanannya untuk membukakan mata masyarakat yang tertindas untuk melawan masyarakat dominan sebagai penindas melalui aksi budaya dan revolusi memberi warna buku ini pada setiap babnya.

Guru dan murid adalah subyek. Dan dunia adalah obyek.

[Matheus Dos Santos Moreira · Rating 5 out of 5]

a educação popular comprometida com a luta de classes é urgente!!! te amo freire

[Luu ⁠｡⁠*⁠♡ · Rating 4 out of 5]

No puede ser que todas mis lecturas 2023 sean educativas #basta

[Dianetto · Rating 4 out of 5]

Quiero procesarlo con calma. Bajar lo que subrayé. Tiene ideas cambia-vidas. Nunca había puesto atención a la práctica educativa como componente social. Tonta de mí.

Habla sobretodo de cómo una educación progresista no lo puede todo pero si puede algo. Ni optimismo ingenuo ni pesimismo inmovilizante.

La educación progresista debe aspirar a un mundo ideal y más justo. Cómo es permanente en las ciudades y sobre todo, que la educación no puede ser neutral ni apolítica. Tiene que ver con la luchas de clases pues en ella se busca el mundo que se quiere tener.

Habla del respeto a la educación popular y el valor de todo lo que ya conocen del mundo, en lugar del adoctrinamiento.

Me mató lo que dice de la calidad educativa: el elitismo y la educación centrada en los valores de las élites y la negación de los valores populares, vs una visión en donde la calidad es más bien una educación seria, rigurosa, no discriminatoria y democrática “iluminadora de las tramas sociales e históricas”.

[Cyndi Lu · Rating 5 out of 5]

This book is a collection of essays by Freire, and it is brilliant. Each one focuses on power and resistance in education through challenging the status quo with a critical lens. He speaks brilliantly in active learning, the importance of language, etc. The last chapter, a conversation between macedo and Freire, covers so much and is such good reading.

[Ari · Rating 3 out of 5]

Benernya baca yang versi Indonesia sih... Education is an act of love. Perlu ekstensi sebenarnya agar "love" nya jadi bernilai tauhid, tidak hanya sekedar membebaskan diri (anti-altruistik). Tapi sungguh pemikiran yang indah.

[Aan Krida · Rating 5 out of 5]

A beautiful book to explore education in the world. I think that every teacher must read this book to get more perspective to give knowledge every students.

[Oswaldo Toscano · Rating 4 out of 5]

En este libro se recopilan varios textos del reputado educador Paulo Freire. A través de estas prolijas lecturas queda claro la pedagogía crítica propuesta para emancipar a la sociedad de los poderes dominantes y derrotar el capitalismo. Aunque no comparto su opción política encontré gran profundidad en la reflexión de lo político y sus intersecciones con la pedagogía.

Para Freire la práctica educativa no puede ser neutra por lo que el docente debe necesariamente que hacer una intervención histórica, cultural y política en los procesos de enseñanza. Me quedo con una frase del biólogo francés, citado varias veces en el libro, François Jacob: "Somos seres programados, pero programados para aprender".