1. Freire- Chapter 3

2. Moving Past Oppression Freire is quite frank about what it takes to move past oppression: DIALOGUE Dialogue is really about language and what Freire calls “the word” The word- like praxis- has two components: Reflection action

3. “The Word” Dialogue to be authentic must have both reflection and action Without reflection- Its just activism Acting just to say I did it An action with no real possibility for change A continuation of oppression Without action- its just verbalism talking to hear ones own voice A bunch of words with no possibility for change A continuation of oppression

4. Naming the World through Dialogue It is through language- through “the word” that we, as humans can change the world. It is though naming the world that we are active participants in the making of meaning If we do not have access to naming the world (if we are denied this)- this is oppression Therefore “dialogue can not occur between those who deny others the right to speak their word and those who’s right to speak has been denied.” (88) Its about VOICE

5. Dialogue is not: Discussion A banking method transaction One group depositing meaning, ideologies, rights & wrongs, morals, values, culture, laws, rules, expectations, awards, critiques, etc. into another group A “situation where some name on behalf of others.” (89) A site of domination

6. Dialogue to be authentic requires: Love (is the key and the core of dialogue) Love is a commitment to others/ It is not domination Therefore revolution- which is about humanization- is about love Humility (allows for dialogue instead of discussion) Recognizes the need for equity and humanization Places knowledge & naming as belonging to all and not a select few Faith (is an a priori requirement for dialogue) Is recognizing how power corrupts and yet still sharing power Faith that liberation will not lead to more oppression (for op’d or op’r) Hope (is what makes trust and dialogue possible) Hopelessness is a form of silence IS NOT crossing ones arms and waiting/Hope is what creates action Critical thinking (dialogue requires discernment, reflection, and analysis) This views the world as a process (not static) and as something that is named AND renamed

7. The role of educators in dialogue In dealing with educational and political programs: “for the truly humanist educator and authentic revolutionary…” (94) Educators must work WITH their students to name the word and name the world instead of telling their students the names and then testing them on whether or not they “get it.”

8. The role of educators in dialogue In dealing with educational and political programs: “One cannot expect positive results..” (95) Educators must meets the students/ the people/ the children WHERE THEY ARE AT THIS MUST ALWAYS BE THE STARTING POINT: The real, material, lived experiences of the individuals and histories of their communities, cultures, and institutions

9. The Program Content of this education You meet the people/students/children at a) their reality (material history) b) their understanding of their reality C) their educators & oppressors understanding of their reality This is what Freire calls the people’s “thematic universe”- which is heavily dependant on “generative themes” and “minimum thematic universe”

10. Generative themes Themes are the word that Freire uses to explain ideologies Themes are social norms & their opposition Generative themes: Implies that themes, although coming from existing structures of power- are not static are in the process of being created and recreated (or at least have the ability to be) are capable of generating (creating) more themes are not fixed and final

11. A thematic universe WE CREATE THE THEMES THAT CREATE OUR SOCIAL ENVIRO The animal world is a-historical- its about now BUT the human world is historical- its about the past, the present, the future As conscious beings who reflect and act, they play a role in the construction of their reality Naming and renaming Humans can also create objects outside of themselves Props & institutions (which make history possible) Therefore they CAN also transform and change the world around themselves! Props and “Limit-acts” to fight against the “limit-situations”

12. A thematic universe In each historical moment (epoc) there are dominant themes Think of the notion of social construction based on time and space But if there are dominant themes THEN there also must be opposing themes The interaction between these two opposing and dialectical groups in any historical moment are what make up the “thematic universe” of an epoc

13. A thematic universe Within this dialectic between dominant and submissive themes (or ideologies) Every individual plays a role as some one who maintains or someone who challenges DI Every institution plays a role as something that maintains OR challenges DI

14. Themes at work Themes are expressions of reality However themes and reality get mythicized- Think about myth of childhood innon When the myth replaces the reality- it weakens the theme and deprives it of the ability to play a role in liberation

15. Themes at work Themes always exist with in structures of power (limit- situations) But because of their dialectic- themes always provide opportunity for limit-acts HOWEVER, when myths replace themes- and peoples responses to these themes become limited

16. Concentric circles “Generative themes can be located in concentric circles moving from the general to the particular” (103). Concentric circles are circles that have the same center.

17. Example of concentric circles

18. Freirian Concentric Circles Themes of universal character: domination and liberation Work inwards from the general to the particular Found in all societies Global Issues/themes Repetitive Themes: Underdevelopment and development Themes found in many societies Over time and through many different epoch Specific Themes: Ie/ Free healthcare Specific to each nation, province, region, city, culture, etc. Reminds us of the importance of recognizing that even the most local, remote, or specific form of oppression/themes are rooted in larger historical sequences and universal structures of imbalance and domination (see p104)

19. CODING If power in our society comes from naming the word and naming the world- WE MUST- change the process by which naming occurs To do so- WE MUST- recognize the big picture hidden in the small icon Representation of an object is also a reflection of social ideologies this is why its important to recognize the practice of “coding and decoding”

20. Investigation Today’s topic is investigation Now that we have an understanding of dialogue Now that we have an understanding of coding Now that we have an understanding of pedagogy, oppression, and praxis HOW do we actually apply it?

21. Investigate “To investigate the generative theme is to investigate people’s thinking about reality and people’s action upon reality, which is praxis.” (p106) Remember: themes don’t just happen They reflect the oppressed reality, their understanding of their reality, and the oppressors desire for their reality So, all programs for change must begin with an investigation of themes. And the people must be involved in this investigation

22. Investigation This is why Freire says that you must include people in the investigation of their own thematic universe Because it heightens their ability for critical thought Because it highlights their role in the creation of that universe Because it shows that themes are not static

23. Dangers of investigation When the investigation is too interested in results When the investigation is too focused on the creation of knowledge When the investigation treats subjects like objects When the investigation is not co-investigated When the investigation gets too caught up in the particular that it makes the general impossible to see (think of concentric circles) When the itinerary is dictated by the investigator When there is no dialogue in the process When the banking method and not the problem posing method is dominant Beware of these in your own research

24. REMEMBER: “I cannot think for others or without others, nor can others think for me. Even if the people’s thinking is superstitious or naïve, it is only as they rethink their assumptions in action that they can change. Producing and acting upon their own ideas- not consuming those of others- must constitute that process.” (p.108)

25. SO WHAT. Remember that praxis holds 2 components: Reflection and action So what now? What next? What do you do with all of the thoughts and ideas from your reflections?