While removing the work of Paulo Friere from a cultural and historical context is an oversight that the author himself would likely condemn, I think many of the ideas expressed in the first two chapters of “Pedagogy of the Oppressed” still resonant within the current setting, and so will not attempt to venture into the historical significance of his work. Friere (1970) writes describing the concept of co-intentional education “Teachers and students (leadership and people), co-intent on reality, are both Subjects, not only in the task of unveiling that reality, and thereby coming to know it critically, but in the task of re-creating that knowledge.” This method of education stands in contrast with the more transmission or “banking” model of education, where the student is treated as an empty receptacle where information is transmitted directly to the student who passively receives it. In such a model, emphasis rests on the recitation of learned facts rather than the personal development of individual thought structures to support a more meaningful process of learning.
Given that the title of these certificate courses includes the word “interactive,” it likely represents some central aspect of an ideology of pedagogy in which we have vested some interest. What is the significance of interactivity in teaching and learning? What elements of education can either hinder or facilitate such interaction and the co-construction of knowledge between “student” and “teacher”?
While the namesake may not be translated into a concise English equivalent, how would you attempt to define to concept of conscientização?
How can technology be used to resolve the “teacher student contradiction (Friere, p. 72-73)? Consider the ten attitudes and practices that are provided as examples.
Borrowing from the tradition of de Beauvoir, Friere advocates for changing the situations of those who are oppressed rather than the consciousness of that which oppresses them. Do you agree that this is an admirable goal? Why or why not? If we change the nature of a social consciousness, by equivocating the teacher and the student, is it possible that we have changed nature of knowledge acquisition itself?
Freire, P. (1993). Pedagogy of the oppressed (Rev. ed.). New York: Continuum,1970.