Those who undergo it must take on a new form of existence; they can no longer remain as they were. Accordingly, until they concretely "discover" their oppressor and in turn their own consciousness, they nearly always express fatalistic attitudes towards their situation. The peasant begins to get courage to overcome his dependence when he realizes that he is dependent. Until then, he goes along with the boss and says "What can I do? I'm only a peasant.
Fatalism in the guise of docility is the fruit of an historical and sociological situation, not an essential characteristic of a people's behavior. Words of a peasant during an interview with the author.
Chafing under the restrictions of this order, they often manifest a type of horizontal violence, striking out at their own comrades for the pettiest reasons. The colonized man will first manifest this aggressiveness which has been deposited in his bones against his own people.
This is the period when the niggers beat each other up, and the police and magistrates do not know which way to turn when faced with the astonishing waves of crime in North Africa. While the settler or the policeman has the right the livelong day to strike the native, to insult him and to make him crawl to them, you will see the native reaching for his knife at the slightest hostile or aggressive glance cast on him by another native; for the last resort of the native is to defend his personality vis-a-vis his brother.
Because the oppressor exists within their oppressed comrades, when they attack those comrades they are indirectly at- tacking the oppressor as well. On the other hand, at a certain point in their existential experi- ence the oppressed feel an irresistible attraction towards the oppres- sors and their way of life. Sharing this way of life becomes an overpowering aspiration. In their alienation, the oppressed want at any cost to resemble the oppressors, to imitate them, to follow them.
This phenomenon is especially prevalent in the middle-class op- pressed, who yearn to be equal to the "eminent" men and women of the upper class. Albert Memmi, in an exceptional analysis of the "colonized mentality," refers to the contempt he felt towards the colonizer, mixed with "passionate" attraction towards him. How could the colonized deny himself so cruelly yet make such excessive demands? How could he hate the colonizers and yet admire them so passion- ately?
I too felt this admiration in spite of myself. So often do they hear that they are good for nothing, know nothing and are incapable of learning anything—that they are sick, lazy, and unproductive—that in the end they become convinced of their own unfitness. The peasant feels inferior to the boss because the boss seems to be the only one who knows things and is able to run things. The criteria of knowledge imposed upon them are the conventional ones. That way it'll take less time and wont give us a headache.
Given the circumstances which have produced their dual- ity, it is only natural that they distrust themselves. Not infrequently, peasants in educational projects begin to discuss a generative theme in a lively manner, then stop suddenly and say to the educator: "Excuse us, we ought to keep quiet and let you talk. You are the one who knows, we don't know anything.
The Colonizer and the Colonized Boston, , p. See chapter 3, p. I heard a peasant leader say in an asentamiento20 meeting, "They used to say we were unproductive because we were lazy and drunkards. All lies. Now that we are respected as men, were going to show every- one that we were never drunkards or lazy. We were exploited! They have a diffuse, magical belief in the invulnerability and power of the oppres- sor. A sociologist friend of mine tells of a group of armed peasants in a Latin American country who recently took over a latifundium.
For tactical reasons, they planned to hold the landowner as a hostage. But not one peasant had the courage to guard him; his very presence was terrifying. It is also possible that the act of opposing the boss provoked guilt feelings. In truth, the boss was "inside" them.
The oppressed must see examples of the vulnerability of the op- pressor so that a contrary conviction can begin to grow within them. Until this occurs, they will continue disheartened, fearful, and beaten. Fur- ther, they are apt to react in a passive and alienated manner when confronted with the necessity to struggle for their freedom and self- affirmation.
Little by little, however, they tend to try out forms of rebellious action. In working towards liberation, one must neither lose sight of this passivity nor overlook the moment of awakening. Within their unauthentic view of the world and of themselves, the oppressed feel like "things" owned by the oppressor.
For the latter, to be is to have, almost always at the expense of those who have Asentamiento refers to a production unit of the Chilean agrarian reform experiment.
See Regis Debray, Revolution in the Revolution? New York, For the oppressed, at a certain point in their existential experience, to be is not to resemble the oppressor, but to be under him, to depend on him.
Accordingly, the oppressed are emotionally dependent. The peasant is a dependent. He cant say what he wants. Before he discovers his dependence, he suffers. He lets off steam at home, where he shouts at his children, beats them, and despairs.
He complains about his wife and thinks everything is dreadful. He doesn't let off steam with the boss because he thinks the boss is a superior being. Lots of times, the peasant gives vent to his sorrows by drinking.
It is only when the oppressed find the oppressor out and become involved in the organized struggle for their liberation that they begin to believe in themselves. Critical and liberating dialogue, which presupposes action, must be carried on with the oppressed at whatever the stage of their struggle for liberation.
Attempting to liberate the oppressed without their reflective participation in the act of liberation is to treat them as objects which must be saved from a burning building; it is to lead them into the populist pitfall and transform them into masses which can be manipulated.
Interview with a peasant. Not in the open, of course; that would only provoke the fury of the oppressor and lead to still greater repression. Reflection and action be- come imperative when one does not erroneously attempt to dichoto- mize the content of humanity from its historical forms. The insistence that the oppressed engage in reflection on their concrete situation is not a call to armchair revolution. On the con- trary, reflection—true reflection—leads to action.
On the other hand, when the situation calls for action, that action will constitute an authentic praxis only if its consequences become the object of critical reflection. In this sense, the praxis is the new raison d'etre of the oppressed; and the revolution, which inaugurates the historical moment of this raison d'etre, is not viable apart from their concomi- tant conscious involvement.
Otherwise, action is pure activism. To achieve this praxis, however, it is necessary to trust in the oppressed and in their ability to reason. Whoever lacks this trust will fail to initiate or will abandon dialogue, reflection, and commu- nication, and will fall into using slogans, communiques, monologues, and instructions. Superficial conversions to the cause of liberation carry this danger.
Political action on the side of the oppressed must be pedagogical action in the authentic sense of the word, and, therefore, action with the oppressed. Those who work for liberation must not take advantage of the emotional dependence of the oppressed— dependence that is the fruit of the concrete situation of domination which surrounds them and which engendered their unauthentic view of the world.
Using their dependence to create still greater dependence is an oppressor tactic. Libertarian action must recognize this dependence as a weak point and must attempt through reflection and action to transform it into independence. However, not even the best-intentioned lead- ership can bestow independence as a gift. The liberation of the oppressed is a liberation of women and men, not things.
Accordingly, while no one liberates himself by his own efforts alone, neither is he liberated by others. Liberation, a human phenomenon, cannot be achieved by semihumans. The correct method for a revolutionary leadership to employ in the task of liberation is, therefore, not "libertarian propaganda. The correct method lies in dialogue. This conviction cannot be packaged and sold; it is reached, rather, by means of a totality of reflection and action. Only the leaders own involvement in reality, within an historical situation, led them to criticize this situation and to wish to change it.
Likewise, the oppressed who do not commit themselves to the struggle unless they are convinced, and who, if they do not make such a commitment, withhold the indispensable conditions for this struggle must reach this conviction as Subjects, not as objects.
They also must intervene critically in the situation which surrounds them and whose mark they bear; propaganda cannot achieve this. It is necessary, that is, unless one intends to carry out the transformation for the oppressed rather than with them. The revolutionary leaders of every epoch who have affirmed that the oppressed must These points will be discussed at length in chapter 4. Many of these leaders, however perhaps due to natural and understandable biases against pedagogy , have ended up using the "educational" methods employed by the oppressor.
It is essential for the oppressed to realize that when they accept the struggle for humanization they also accept, from that moment, their total responsibility for the struggle. They must realize that they are fighting not merely for freedom from hunger, but for. It is not enough that men are not slaves; if social conditions further the existence of automatons, the result will not be love of life, but love of death.
The oppressed have been destroyed precisely because their situation has reduced them to things. In order to regain their humanity they must cease to be things and fight as men and women. This is a radical requirement. They cannot enter the struggle as objects in order later to become human beings. The struggle begins with men's recognition that they have been destroyed.
Propaganda, management, manipulation—all arms of domination—cannot be the instruments of their rehumanization. The only effective instrument is a humanizing pedagogy in which the revolutionary leadership establishes a permanent relationship of dialogue with the oppressed.
In a humanizing pedagogy the method Fromm, op. Consciousness is thus by definition a method, in the most general sense of the word. Alvaro Vieira Pinto, from a work in preparation on the philosophy of science. The contents, whether values or empirical dimensions of reality, tend in the process of being narrated to become lifeless and petrified. Education is suffering from narration sickness. The teacher talks about reality as if it were motionless, static, compartmentalized, and predictable.
Or else he expounds on a topic completely alien to the existential experience of the students. His task is to "fill" the students with the contents of his narration— contents which are detached from reality, disconnected from the totality that engendered them and could give them significance.
The outstanding characteristic of this narrative education, then, is the sonority of words, not their transforming power. Worse yet, it turns them into "containers," into "receptacles" to be "filled" by the teacher. The more completely she fills the receptacles, the better a teacher she is. The more meekly the receptacles permit themselves to be filled, the better students they are.
Education thus becomes an act of depositing, in which the stu- dents are the depositories and the teacher is the depositor. Instead of communicating, the teacher issues communiques and makes de- posits which the students patiently receive, memorize, and repeat.
This is the "banking" concept of education, in which the scope of action allowed to the students extends only as far as receiving, filing, and storing the deposits. They do, it is true, have the opportunity to become collectors or cataloguers of the things they store. But in the last analysis, it is the people themselves who are filed away through the lack of creativity, transformation, and knowledge in this at best misguided system.
For apart from inquiry, apart from the praxis, individuals cannot be truly human. Knowledge emerges only through invention and re-invention, through the restless, impatient, continuing, hopeful inquiry human beings pursue in the world, with the world, and with each other. In the banking concept of education, knowledge is a gift bestowed by those who consider themselves knowledgeable upon those whom they consider to know nothing.
Projecting an absolute ignorance onto others, a characteristic of the ideology of oppression, negates education and knowledge as processes of inquiry. The teacher pre- sents himself to his students as their necessary opposite; by consid- ering their ignorance absolute, he- justifies his own existence. The students, alienated like the slave in the Hegelian dialectic, accept their ignorance as justifying the teachers existence—but, unlike the slave, they never discover that they educate the teacher.
The raison d'etre of libertarian education, on the other hand, lies in its drive towards reconciliation. Education must begin with the solution of the teacher-student contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students. It is not surprising that the banking concept of education regards men as adaptable, manageable beings. The more students work at storing the deposits entrusted to them, the less they develop the critical consciousness which would result from their intervention in the world as transformers of that world.
The more completely they accept the passive role imposed on them, the more they tend simply to adapt to the world as it is and to the fragmented view of reality deposited in them.
Indeed, the interests of the oppressors lie in "changing the con- sciousness of the oppressed, not the situation which oppresses them";1 for the more the oppressed can be led to adapt to that situation, the more easily they can be dominated. To achieve this end, the oppressors use the banking concept of education in con- junction with a paternalistic social action apparatus, within which the oppressed receive the euphemistic title of "welfare recipients.
The oppressed are regarded as the pathology of the healthy society, which must therefore adjust these "incompetent and lazy" folk to its own patterns by changing their mentality. These marginals need to be "integrated," "incorporated" into the healthy society that they have "forsaken. They have always been "inside"—inside the structure which made them "beings for others.
The banking approach to adult education, for example, will never propose to students that they critically consider reality. It will deal instead with such vital questions as whether Roger gave green grass to the goat, and insist upon the importance of learning that, on the contrary, floger gave green grass to the rabbit. The "humanism" of the banking approach masks the effort to turn women and men into automatons—the very negation of their ontological vocation to be more fully human.
But, sooner or later, these contradictions may lead formerly passive students to turn against their domestication and the attempt to domesticate reality. They may perceive through their relations with reality that reality is really a process, undergoing constant transformation.
From the outset, her efforts must coincide with those of the students to engage in critical thinking and the quest for mutual humanization. His efforts must be imbued with a profqund trust in people and their creative power. To achieve this, they must be partners of the students in their relations with them. The banking concept does not admit to such partnership—and necessarily so. This view makes no distinction between being ac- cessible to consciousness and entering consciousness.
The distinc- tion, however, is essential: the objects which surround me are simply accessible to my consciousness, not located within it. I am aware of them, but they are not inside me. It follows logically from the banking notion of consciousness that the educator s role is to regulate the way the world "enters into" the students.
The teachers task is to organise a process which already occurs spontaneously, to "fill" the students by making deposits of information which he or she considers to constitute true knowledge.
The educated individual is the adapted person, because she or he is better "fit" for the world. Translated into practice, this concept is well suited to the purposes of the oppressors, whose tranquility rests on how well people fit the world the oppressors have created, and how little they question it. The more completely the majority adapt to the purposes which the dominant minority prescribe for them thereby depriving them of the right to their own purposes , the more easily the minority can continue to prescribe.
The theory and practice of banking education serve this end quite efficiently. Verbalistic lessons, reading require- ments, 3 the methods for evaluating "knowledge," the distance be- tween the teacher and the taught, the criteria, for promotion: everything in this ready-to-wear approach serves to obviate thinking. The bank-clerk educator does not realize that there is no true security in his hypertrophied role, that one must seek to live with others in solidarity.
One cannot impose oneself, nor even merely 2. This concept corresponds to what Sartre calls the "digestive" or "nutritive" concept of education, in which knowledge is "fed" by the teacher to the students to "fill them out. For example, some professors specify in their reading lists that a book should be read from pages 10 to 15—and do this to "help" their students!
Yet only through communication can human life hold meaning. The teachers thinking is authenticated only by the authenticity of the students thinking. The teacher cannot think for her students, nor can she impose her thought on them. If it is true that thought has meaning only when generated by action upon the world, the subordination of students to teachers becomes impossible. Because banking education begins with a false understanding of men and women as objects, it cannot promote the development of what Fromm calls "biophily," but instead produces its opposite: "necrophily.
The necrophilous person is driven by the desire to transform the organic into the inorganic, to approach life mechanically, as if all living persons were things. The necrophilous person can relate to an object—a flower or a person—only if he possesses it; hence a threat to his possession is a threat to himself; if he loses possession he loses contact with the world. He loves control, and in the act of controlling he kills life. The banking concept of education, which serves the interests of oppression, is also necrophilic.
It attempts to control thinking and action, leads women and men to adjust to the world, and inhibits their creative power. But can [they], and how? One way is to submit to and identify with a person or group having power. By this symbolic participation in another persons life, [men have] the illusion of acting, when in reality [they] only submit to and become a part of those who act.
The dominant elites consider the remedy to be more domination and repression, carried out in the name of freedom, order, and social peace that is, the peace of the elites. This accusation is not made in the naive hope that the dominant elites will thereby simply abandon the practice.
Its objective is to call the attention of true humanists to the fact that they cannot use banking educational methods in the pursuit of liberation, for they would only negate that very pursuit. Nor may a revolutionary society inherit these methods from an oppressor society. The revolutionary society which practices banking education is either misguided or 5.
In either event, it is threatened by the specter of reaction. Paradoxically, then, they utilize this same instrument of alienation in what they consider an effort to liberate. Indeed, some "revolutionaries" brand as "innocents," "dreamers," or even "reactionaries" those who would challenge this educational practice.
But one does not liberate people by alienating them. Authentic liberation—the process of humanization—is not another deposit to be made in men. Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.
Those truly committed to the cause of liberation can accept neither the mechanistic concept of consciousness as an empty vessel to be filled, nor the use of banking methods of domination propaganda, slogans—deposits in the name of liberation. Liberating education consists in acts of cognition, not transferrals of information.
It is a learning situation in which the cognizable object far from being the end of the cognitive act intermediates the cognitive actors—teacher on the one hand and students on the other. Indeed, problem-posing education, which breaks with the vertical patterns characteristic of banking education, can fulfill its function as the practice of freedom only if it can overcome the above contra- diction.
Through dialogue, the teacher-of-the-students and the stu- dents-of-the-teacher cease to exist and a new term emerges: teacher- student with students-teachers. They be- come jointly responsible for a process in which all grow. In this process, arguments based on "authority" are no longer valid; in order to function, authority must be on the side of freedom, not against it.
Here, no one teaches another, nor is anyone self-taught. People teach each other, mediated by the world, by the cognizable objects which in banking education are "owned" by the teacher. The banking concept with its tendency to dichotomize every- thing distinguishes two stages in the action of the educator. During the first, he cognizes a cognizable object while he prepares his les- sons in his study or his laboratory; during the second, he expounds to his students about that object.
The students are not called upon to know, but to memorize the contents narrated by the teacher. Nor do the students practice any act of cognition, since the object to- wards which that act should be directed is the property of the teacher rather than a medium evoking the critical reflection of both teacher and students. Hence in the name of the "preservation of culture and knowledge" we have a system which achieves neither true knowledge nor true culture.
The problem-posing method does not dichotomize the activity of the teacher-student: she is not "cognitive" at one point and "narra- tive" at another. She is always "cognitive," whether preparing a proj- ect or engaging in dialogue with the students.
He does not regard cognizable objects as his private property, but as the object of re- flection by himself and the students. The students—no longer docile listeners—are now critical co-investigators in dialogue with the teacher. The teacher presents the material to the students for their consideration, and re-considers her earlier considerations as the students express their own.
The role of the problem-posing educator is to create; together with the students, the conditions under which knowledge at the level of the doxa is superseded by true knowledge, at the level of the logos, Whereas banking education anesthetizes and inhibits creative power, problem-posing education involves a constant unveiling of reality.
The former attempts to maintain the submersion of con- sciousness; the latter strives for the emergence of consciousness and critical intervention in reality. Students, as they are increasingly posed with problems relating to themselves in the world and with the world, will feel increasingly challenged and obliged to respond to that challenge. Because they apprehend the challenge as interrelated to other problems within a total context, not as a theoretical question, the resulting comprehen- sion tends to be increasingly critical and thus constantly less alien- ated.
Their response to the challenge evokes new challenges, followed by new understandings; and gradually the students come to regard themselves as committed.
Education as the practice of freedom—as opposed to education as the practice of domination—denies that man is abstract, isolated, independent, and unattached to the world; it also denies that the world exists as a reality apart from people. Authentic reflection con- siders neither abstract man nor the world without people, but peo- ple in their relations with the world.
In these relations consciousness and world are simultaneous: consciousness neither precedes the world nor follows it. La conscience et le monde sont donnes d'un meme coup: exte- rieur par essence a la conscience, le monde est, par essence re- latif a elle.
Sartre; op. In the midst of the discussion, a peasant who by banking standards was completely ignorant said: "Now I see that without man there is no world. In turn, the not-I depends on that existence. The world which brings conscious- ness into existence becomes the world of that consciousness.
Hence, the previously cited affirmation of Sartre: "La conscience et le monde sont donnes dun meme coup. I apprehend it as being this here and now; The appre- hension is a singling out, every object having a background in experience. Around and about the paper lie books, pencils, ink- well, and so forth, and these in a certain sense are also "per- ceived", perceptually there, in the "field of intuition"; but whilst I was turned towards the paper there was no turning in their direction, nor any apprehending of them, not even in a second- ary sense.
They appeared and yet were not singled out, were not posited on their own account. Every perception of a thing has such a zone of background intuitions or background aware- ness, if "intuiting" already includes the state of being turned towards, and this also is a "conscious experience", or more briefly 9. Thus, men and women begin to single out elements from their "background awareness" and to reflect upon them. Once again, the two educational concepts and practices under analysis come into conflict.
Banking education inhibits creativity and domesticates although it cannot completely destroy the intentionality of consciousness by isolating consciousness from Problem-posing education bases itself on creativity and stimulates true reflection and action upon reality, thereby responding to the vocation of persons as beings who are authentic only when engaged in inquiry and creative trans- formation.
In sum: banking theory and practice, as immobilizing and fixating forces, fail to acknowledge men and women as historical beings; problem-posing theory and practice take the peoples histo- ricity as their starting point.
Problem-posing education affirms men and women as beings in the process of becoming—as unfinished, uncompleted beings in and with a likewise unfinished reality. Indeed, in contrast to other ani- mals who are unfinished, but not historical, people know themselves to be unfinished; they are aware of their incompletion.
In this incom- pletion and this awareness lie the very roots of education as an exclusively human manifestation. The unfinished character of hu- man beings and the transformational character of reality necessitate that education be an ongoing activity.
Education is thus constantly remade in the praxis. In order to be, it must become. Its "duration" in the Bergsonian meaning of the word is found in the interplay of the opposites permanence and change. The banking method emphasizes permanence and becomes reactionary; problem-posing education—which accepts neither a "well-behaved" present nor a predetermined future—roots itself in the dynamic present and becomes revolutionary.
Problem-posing education is revolutionary futurity. Hence it is prophetic and, as such, hopeful. Hence, it corresponds to the his- torical nature of humankind. Hence, it affirms women and men as beings who transcend themselves, who move forward and look ahead, for whom immobility represents a fatal threat, for whom looking at the past must only be a means of understanding more clearly what and who they are so that they can more wisely build the future.
Hence, it identifies with the movement which engages people as beings aware of their incompletion—an historical move- ment which has its point of departure, its Subjects and its objective. Only by starting from this situation— which determines their perception of it—can they begin to move. To do this authentically they must perceive their state not as fated and unalterable, but merely as limiting—and therefore challenging.
As the situation becomes the object of their cognition, the naive or magical perception which produced their fatalism gives way to perception which is able to perceive itself even as it perceives reality, and can thus be critically objective about that reality.
Resignation gives way to the drive for transformation and inquiry, over which men feel themselves to be in control. The pursuit of full humanity, however, cannot be carried out in isolation or individualism, but only in fellowship and solidarity; therefore it cannot unfold in the antagonistic relations between oppressors and oppressed. No one can be authentically human while he prevents others from being so. Not that it is not fundamental to have in order to be Human.
Precisely because it is necessary, some men's having must not be allowed to constitute an obstacle to others having, must not consolidate the power of the former to crush the latter. Problem-posing education, as a humanist and liberating praxis, posits as fundamental that the people subjected to domination must fight for their emancipation.
To that end, it enables teachers and students to become Subjects of the educational process by overcom- ing authoritarianism and an alienating intellectualism; it also enables people to overcome their false perception of reality.
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