A real humanist can be identified more by his trust in the people, which engages him in their struggle, than by a thousand actions in their favor without that trust. Considering this relatively rapid change in Freire's educational philosophy, Holst explores the manner in which Freire's time and work in Chile affected his ideological evolution. They talk about the people, but they do not trust them and trusting the people is the indispensable precondition for revolutionary change. In contrast, his 'Pedagogy of the Oppressed', written toward the end of his stay in Chile from 1967 to 1968, was influenced by Marxist humanist ideology. Our converts, on the other hand, truly desire to transform the unjust order but because of their background they believe that they must be the executors of the transformation. The generosity of the oppressors is nourished by an unjust order, which must be maintained in order to justify that generosity. Accordingly, these adherents to the people's cause constantly run the risk of falling into a type of generosity as malefic as that of the oppressors. It happens, however, that as they cease to be exploiters or indifferent spectators or simply the heirs of exploitation and move to the side of the exploited, they almost always bring with them the marks of their origin: their prejudices and their deformations, which include a lack of confidence in the people's ability to think, to want, and to know. Theirs is a fundamental role, and has been throughout the history of this struggle. “The fact that certain members of the oppressor class join the oppressed in their struggle for liberation, thus moving from one pole of the contradiction to the other.
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