DON MARIANO MARCOS MEMORIAL STATE UNIVERSITY

MID LA UNION CAMPUS

BACHELOR OF ARTS IN POLITICAL SCIENCE

BOOK REVIEW OF THE

PEDAGOGY OF THE OPPRESED

POLITICAL THEORY

TITLE

Submitted To:
Sir. Jefferson M. Ballesteros

Submitted By:
DERILON, JAN BENSON D.
DOMINNO, HEART D.
ESPENOCILLA, JANELLE ALLYSA O.
GALVEZ, SHAINA MAE O.
GARCIA, NADINE G.

SEPTEMBER 05, 2024

 INTRODUCTION

“Every human, regardless of their ignorance or immersion in a 'culture of silence,' has

the potential to engage with the world through dialogue with others critically.”

This clever assertion by Paulo Freire sets the stage for his seminal work, Pedagogy of the
Oppressed, first published in 1967 by Herder and Herder in its English edition. This influential
book is regarded as a cornerstone in the field of educational theory.

Paulo Freire was born in Recife, Brazil, in 1921, where he experienced firsthand the
intense poverty and inequality that deeply influenced his educational philosophy. Despite these
challenges, Freire eventually attended university, studying law and philosophy. As an adult, he
became a teacher and later worked with a community of literate peasants, assisting them in
developing their reading and writing skills. Freire's innovative methods emerged during an
intense socio-political struggle in Latin America, leading to his imprisonment and subsequent
exile as his work was perceived as a warning to oppressive regimes.

Freire’s intent with Pedagogy of the Oppressed is to redefine education not merely as a
tool for instruction but as a transformative force for social change. In this groundbreaking work,
he calls on educators and activists to adopt a radical shift in methodology—one that empowers
learners to rise above their circumstances and become active builder of their liberation. His
desire is to ignite a flame of critical consciousness that challenges and dismantles oppression,
inspiring individuals to question, critique, and eventually transform the societal structures that
confine them.

Paulo Freire lays out his revolutionary approach to teaching, which stands in strong
contrast to conventional methods. His work challenges the status quo of education, critiquing
traditional pedagogical methods that, he argues, perpetuate a “culture of silence.” These
conventional methods often justify existing power structures, stifling critical thought and
maintaining oppressive social norms. Freire contends that such methods create passive recipients
of knowledge, reinforcing the dominance of those in power and marginalizing the voices of the
oppressed.

Then, have you ever wondered why oppression exists? Why does a divide persist
between oppressors and the oppressed? What fuels this imbalance? What drives those who
oppress? And more critically, is it possible that we are subjected to oppression even within our
educational systems? How can we achieve true liberation? Often, we hold with these deep
questions, struggling to resolve issues that we may not fully understand. Our perspectives can
become complicated when we lack a clear grasp of our positions and those of others.

In this review, we will delve into Paulo Freire’s seminal ideas presented in Pedagogy of
the Oppressed, focusing on the central question of this book: How can education be used as a
tool for liberation rather than oppression? Freire’s work challenges the conventional views of
education, revealing how educational systems can become instruments of oppression—a reality
often overlooked. Understanding these oppressive mechanisms is crucial for anyone invested in
education or social justice. However, as with any influential text, it is equally important to
critically assess both its strengths and its limitations, as no work is without its potential
shortcomings.
 SUMMARY

“To liberate the minds of the oppressed whilst also challenging the perspectives of the
oppressors.” This book explores the nature of oppression and the path toward liberation through
education. Freire's approach is deeply rooted in the belief that education should be a tool for
empowerment, enabling the oppressed to reclaim their humanity and challenge the systems that
subjugate them. The book is structured into four chapters, each building upon the last to develop
a comprehensive theory of education as a practice of freedom.

Chapter 1

“To deny the oppressed their voice is to deny their humanity itself, leaving them as
shadows of their true selves.” In this fierce struggle for liberation, the act of speaking out
becomes an act of profound self-assertion and a powerful assertion of their intrinsic human
value.

In Chapter 1 of Paulo Freire's Pedagogy of the Oppressed, he traverse the complexities of

liberation and the dynamics between the oppressed and oppressors. He explains that for the
oppressed, their current situation should not be seen as something that can't be changed, but
rather as a challenge they can overcome. This new perspective should drive them to take action
and fight for their freedom. This awareness fuels their actions towards liberation. Reading this
chapter, you will see such realization that just one is an oppressor isn’t enough for true solidarity.
Real solidarity means actively working to tear down the unfair systems, not just offering
superficial help or acting like a savior.

It was noted here that liberation is a transformative process requiring both critical
awareness and reflective action, which challenges both the subjective and objective aspects of
oppression. And that how the oppressed must recognize and transform their situation, critiques
the limitations of subjectivism and objectivism, and point out the importance of praxis in the
struggle for liberation.
 Central to Freire's argument is the struggle between humanization and dehumanization.
Oppression, according to Freire, compromise the natural human drive to affirm oneself as a
human being. However, dehumanization is not an inevitable outcome but rather the result of an
unjust social order. It is the responsibility of the oppressed to liberate both themselves and their
oppressors from this system. While the oppressor’s response may mirror this violence, it stems
from a desire to reclaim their humanity. The struggle against oppression, though initially
reactive, has the potential to restore humanity to both the oppressed and the oppressors, urging
that true liberation benefits all parties by eliminating dehumanization.

The concept of "false generosity," which Freire introduces, where oppressors may appear
to help the oppressed but do so in a way that maintains the status quo. True liberation, he argues,
must be led by the oppressed themselves, as they possess the most profound understanding of the
effects of oppression. Thus, Paulo Freire assert that overcoming oppression requires a deep
examination of its root causes and the internalized beliefs that limit freedom. He stand up for his
work "pedagogy of the oppressed," serves as an educational method that empowers the
oppressed to critically reflect on their situation and take action for change, with the goal of
transforming both society and individual worldviews.

Chapter 2

"There is no such thing as a neutral education. Education either functions as an

instrument to facilitate integration of the younger generation into the logic of the present system
and bring about conformity or it becomes the practice of freedom."

In this chapter, it is against the idea of the traditional "banking" concept of education,
wherein teachers deposit information into passive students. For Freire, this as a method that
dehumanizes students and perpetuates oppression by promoting a static view of the world,
limiting students' ability to critically engage with reality.

Education should instead be a collaborative process, as for Freire, where teachers and
students learn together, fostering critical thinking and mutual humanization. Freire truly believe
that our current education is oppressive, and it’s designed to disempower working class young
people. For in this system, the teacher knows everything, and the student knows nothing.
Students are disempowered because they perceive education as boring. In an oppressive society,
education is designed the consciousness of the oppressed rather than the situation that oppresses
them.

Freire also delves into the psychological abyss where the oppressed, stripped of their
agency and suffocated by systemic powerlessness, desperately seek to reclaim their sense of self-
worth and control. This quest for empowerment often manifests in the identification with
charismatic leaders or dominant systems, creating a mirage of personal efficacy that only serves
to entrench the very mechanisms of subjugation.

The oppressed, yearning to assert their existence and influence, may align themselves
with those who wield authority, mistakenly believing that such alignment will restore their
autonomy. However, this symbolic participation merely reinforces their subordinate status, as the
dominant forces that initially suppressed them continue to thrive on their acquiescence. In simple
words, Freire's revolutionary vision rejects these dehumanizing cycles, advocating instead for an
education that ignites the latent power within everyone.

Chapter 3

"Education is not the transfer of knowledge, but the creation of knowledge."

In this Chapter, it is centered on the idea that education must be a practice of freedom. It
involves more than just transferring knowledge; it requires dialogue and a mutual exchange
between educator and learners. Paulo Freire propose an alternative, the posing education. Unlike
banking education, problem posing education has heavy focus on dialogue discussion and shared
learning between teachers and students. It is not the teacher’s job to tell the student what to think.
Oppressive education relies on silencing student.

It is the concept of dialogic, which bring out education as an act of liberation. Freire
stated in his book that genuine dialogue—marked by love, humility, and faith in humanity—is
essential for this transformation. In his framework, education should center on generative
themes, which are key issues arising from people’s lived experiences and are crucial for
understanding their world. This approach demands that educators and learners engage in a
mutual exchange, reflecting on and investigating these themes through a dialogical methodology.
The goal is to awaken critical consciousness, enabling individuals to scrutinize their realities and
roles within them, and to use this understanding to drive social change.
 Crucial to Freire’s approach is the notion of critical consciousness, which goes beyond
mere awareness to involve a deeper understanding of the forces shaping one’s life and society.
This awareness, coupled with hope, fuels the drive for social justice and change. Hope, in
Freire’s view, is not just an optimistic outlook but a vital force that inspires action and resilience
in the face of adversity. This comes with the idea that when reflection is disconnected from
action, it leads to what Freire calls 'verbalism,' where discussions become empty and lack impact.
Conversely, when action is undertaken without thoughtful reflection, it becomes 'activism,'
where people may act impulsively without fully understanding the consequences of their actions.

Chapter 4

"Without a revolutionary theory there can be no revolutionary movement"

Without such a theory, movements risk being reactive rather than proactive, driven by
immediate grievances rather than a comprehensive understanding of their situation.

For the last chapter, the essence of authentic revolution and leadership is its main idea,
pushing that genuine change can only be achieved through the active involvement of the
oppressed rather than the oppressors who benefit from the current system. Freire foregrond that
authentic revolutions are driven by the oppressed themselves and require a dynamic blend of
action and reflection, known as praxis.

Freire criticizes activism that lacks deep thinking, he believes that real change comes
from meaningful dialogue and a clear understanding of the issues, not just from taking action
without reflection. Freire points out in this chapter that oppression is kept in place through tactics
like conquest (forcing control over people), manipulation (tricking people to accept their
situation), and cultural invasion (imposing one's own culture on others). These tactics block
genuine conversations and keep oppressive systems going. To counter this, according to Freire,
effective revolutionary leaders must work closely with the oppressed; revolutions must be
educational, adaptive, and inclusive.

To sum it all up, the oppressed, who are subjected to the violence of oppression, must not
be afraid to confront their oppressors, for to deny people their own voice is to dehumanize them;
thus, education must begin with the solution of the teacher-student contradiction, recognizing
that without dialogue, there is no communication, and without communication, there can be no
true education, as the oppressed, who are not only the victims of oppression but also the agents
of their own liberation, must engage in a constant struggle for their humanity.

ANALYSIS AND EVALUATION

Pedagogy of the Oppressed, written by Paulo Freire, has been profoundly influential,
especially in contexts marked by mass illiteracy and poverty, predominantly in the Third World.
The book critiques traditional educational models and proposes a transformative approach to
education. Where Freire advocates for a participatory, dialogical model that empowers students
rather than treating them as passive recipients of knowledge.

The purpose of this analysis and evaluation is to critically assess the strengths and
weaknesses of Freire's arguments, assertions, and beliefs as presented in Pedagogy of the
Oppressed. This review aims to provide readers with a balanced understanding of the book's
contributions and limitations. Given the complex and profound nature of the concept of
oppression, this evaluation seeks to be open-minded and nuanced, considering both the
transformative potential and the potential critiques of Freire’s educational philosophy.

Personal Standpoint

From our perspective as students, Pedagogy of the Oppressed resonates deeply with our
understanding of how oppression operates within educational systems. We have observed that
systemic inequality often thrives within the four walls of our classrooms, not necessarily through
deliberate or malicious actions by educators, but through what can be termed as passive
oppression. This form of oppression is more insidious because it is not always intentional or
overt; rather, it emerges from the inaction, silence, and unintentional complicity of those within
the system.

In many educational settings, schools often drain students' time, creativity, and sense of self by
prioritizing rote learning and conformity over critical thinking and personal growth. Traditional
educational models tend to position the teacher as the sole source of knowledge, while students
are passive recipients. "Education is not the transfer of knowledge, but the creation of
knowledge."

Students are often required to listen quietly and follow instructions without questioning,
reinforcing the teacher’s authority based on control over knowledge and the learning process.
This dynamic contrasts sharply with the freedom and autonomy that students should ideally
have.

Further, the educational system’s reluctance to engage with complex or uncomfortable

issues can suppress critical voices, reflecting a broader power imbalance where authority figures
—educators, administrators, or policymakers—dominate the conversation. This mirrors how
hierarchical organizational structures can stifle creativity and critical thinking, leaving
individuals at the bottom feeling marginalized and constrained in their roles. "Education is not
the transfer of knowledge, but the creation of knowledge."

This form of passive oppression is particularly dangerous because it does not confront the
issues head-on. Instead, it allows these forms of privilege to persist quietly in the background,
shaping the experiences of students in profound ways. For instance, students from marginalized
backgrounds might face subtle forms of bias or lowered expectations, which can significantly
impact their academic performance and self-esteem. The failure to address these issues openly
reinforces the status quo, making it difficult for students to challenge or even recognize the
systemic forces that are working against them.

In this way, the silence and inaction within educational systems perpetuate a cycle of
inequality, where privileged groups continue to benefit from the existing power structures, and
marginalized students remain at a disadvantage. This dynamic shows the importance of
conscious and active efforts to address oppression in all its forms within the classroom, a central
theme in this book “pedagogy of the oppressed.”

Aside from educational settings, a key aspect of Freire's concept is "willing" oppression,
where individuals not only accept but also participate in their own subjugation. This occurs when
people, conditioned by oppressive structures, view them as normal or necessary. A historical
example is Nazi Germany, where many Germans, despite previous oppression, supported and
enforced the regime's authoritarian policies. Their desire for power and belonging led them to
become complicit in the very oppression they had once suffered from, showing how the
oppressed can sometimes become oppressors themselves.

So, is this book worth reading?

To make an informed judgment, let’s dive into what makes this book impactful and
where it might fall short.

Strengths

One of the book's most compelling strengths is shown in Freire’s incisive critique:
“Revolutionary leaders who do not act dialogically in their relations with the people either have
retained characteristics of the dominator or are not truly revolutionary. They may even reach
power; but the validity of any revolution resulting from anti-dialogical action is thoroughly
doubtful” (p. 127). This assertion cuts to the heart of what makes true revolution—it's not about
simply ascending to power or implementing a new regime. Rather, it’s about how leaders engage
with those they seek to liberate.

For those of us entrenched in organizational or educational settings, this concept relates

to us. Think of the classroom as a microcosm of societal transformation. A teacher is not merely
an authority figure dispensing knowledge; they are a revolutionary leader. To truly effect change,
educators must engage students as co-creators in the learning process. This means not merely
imposing a vision but actively seeking and incorporating their perspectives. It’s through this
inclusive dialogue that true educational and organizational transformation occurs. It’s a prompt
that the essence of true leadership is found in unity and collaboration, rather than division and
control.

The weight of oppression often feels as heavy as the air we breathe, Paulo Freire's
Pedagogy of the Oppressed emerges as a guide for real change. What makes this book a
masterpiece isn’t just its critique of the old ways of teaching and learning; it’s Freire’s audacious
vision for a world where education is not a mere transaction but a dialogue—a vital, dynamic
exchange where everyone has a voice and every voice matters.
 Reading Freire is like stepping into a conversation that challenges the structure of how
we view learning and leadership. He doesn't just throw around theories or philosophical
contemplations. But Freire hands us a blueprint for transformation—an invitation to imagine
education as a powerful tool for liberation.

In today’s world, where systemic oppression often hides in plain sight within our
educational and social structures, Freire’s insights are both striking and necessary. He urges us to
move beyond the passive acceptance of outdated models, pushing us to embrace a participatory
approach that respects and uplifts every individual. His writing is not just engaging; it’s
electrifying.

Weaknesses / Limitations

Now for the contradictory and exciting part of this review.

First, the Oversimplified Dichotomy; Freire divides society into two clear-cut groups: the
oppressed and the oppressors. This division is grounded in a Marxist view of class struggle, but it
oversimplifies the complex realities of human societies. Not all forms of oppression fit neatly
into this binary framework, and this reductionist approach can lead to unsubstantiated claims.
For example, the assumption that only the oppressed can lead the struggle for liberation might
ignore the distinction of individual experiences and fail to account for other forms of oppression
beyond class – he forgot that there are also racism, gender and race discrimination.

Second, we’ve considered his assertion on revolution as one of the strengths of this book.
However, this powerful insight is somewhat overshadowed by Freire’s assumption of uniformity.
He presumes that anyone not in the oppressor class will inherently support and engage in the
revolutionary cause. This can be problematic as it overlooks the diversity of perspectives within
the oppressed class itself. Not everyone who is oppressed will necessarily align with the
revolutionary agenda or even seek radical change. This blanket assumption can be seen as
arbitrary and limiting, as it fails to accommodate individual variations in experiences and desires.
In essence, Freire’s approach risks dismissing the complex and varied responses of those within
the oppressed group, potentially leading to an exclusionary and overly rigid revolutionary
framework.
 Freire’s idealistic vision of education as a collaborative, dialogic process, while
transformative in theory, encounters substantial real-world obstacles. For example, in many
under-resourced schools in developing countries, there is a stark shortage of educational
materials and trained teachers, making it virtually impossible to implement Freire’s vision of
mutual dialogue between educators and students. In such settings, the focus often remains on
basic survival rather than on creating a dynamic, participatory learning environment.
Additionally, in diverse classrooms within more affluent countries, students' varying levels of
engagement and readiness to participate in critical dialogue can further complicate the practical
application of Freire’s ideas. For instance, students from marginalized backgrounds may face
additional challenges that hinder their active participation, such as lack of prior academic
preparation or external stressors.

Yes, every voice matter, but how can we genuinely engage in meaningful dialogue when
we are often blind to the root causes of oppression and the nuances of being oppressed? In
theory, dialogue is a grand tool for liberation, yet in practice, it becomes a fragile construct when
built on shaky ground. In essence, before we can fully embrace the power of dialogue, we must
first confront and dismantle the oppressive systems that obscure and distort our understanding of
each other's realities.

This book also somehow has the assertion that the oppressed cannot oppress the
oppressors is a critical point. For instance, while poor people cannot oppress the rich in the same
way that rich people can oppress the poor, this does not mean that power dynamics are entirely
unidirectional. The oppressed can still exert forms of resistance or domination within their own
communities or against each other, even if they cannot reverse the broader power structures.

Lastly, one significant weakness of the book is its dense jargon and complex language,
which can hinder accessibility and comprehension for readers who are not well-versed in
academic discourse. It’s admirable though but Freire’s frequent use of specialized terminology
and theoretical concepts may alienate those who most need to engage with his ideas—the very
individuals who are often marginalized or oppressed.

As a reviewer, this complexity presents a significant challenge. The book’s theoretical

depth and specialized vocabulary can obscure its practical implications and limit its accessibility
to a wider audience. The text is written in a philosophical and sometimes dense style that
requires careful and repeated reading to fully understand. This situation focus a critical paradox:
while Freire’s goal is to empower the oppressed through education, the very language of his
work can act as a gatekeeper, making it difficult for those who would benefit most from his ideas
to fully engage with them.; can be a barrier for readers who are seeking a more straightforward
or practical approach to education reform.

Evaluation

Before diving into Paulo Freire's Pedagogy of the Oppressed, it's important to note that
this book is a deep and challenging read. It presents a transformative vision of education and
social change, but it also comes with its complexities and limitations – no book is perfect.

To answer the question: Is It Worth Reading? Yes, Pedagogy of the Oppressed is worth
reading. It offers philosophical insights into the nature of oppression and the potential for
education to drive social change. This book encourages us readers to reflect deeply on our
principles, morals, and values, and it challenges the systems that perpetuate injustice.

Despite its weaknesses, such as its dense jargon and idealistic assumptions, the book
provides a critical understanding of how oppressive systems function and how they might be
transformed. It's a relatively short book at 183 pages, but don't be deceived—its content is dense
and thought-provoking. The emotional weight and revolutionary ideas it presents may be
triggering and intense, but they are crucial for anyone seeking to understand and change unjust
systems through education. As we grow, change, and evolve as individuals, reading this book
can enhance our understanding of social justice and our role in creating a more equitable world.
It’s a recommended read for those committed to personal and societal transformation through
education.

CONCLUSION

To sum it up, mag-shift na lang