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• W2536115300 abstract "The year 2007 marks the 40th anniversary of the original publication in Portuguese of Paulo Freire’s first book, Education as the Practice of Freedom. In honor of this anniversary, this symposium brings together Latin American pedagogues to discuss the development and continued relevance of Freire’s work. Educacao e Atualidade Brasileira (Education and Contemporary Brazil) in the Work of Paulo Freire Maria Luisa de Aguiar Amorim Translated by John D. Holst and Maria Alicia Vetter Educacao e atualidade brasileira (Education and Contemporary Brazil) (Freire, 1959) establishes the roots of Freire’s ideas that appear in his first published book, Educacao como pratica da liberdade [Education as the practice of freedom] (Freire 1967); keeping the original theoretical framework, with some changes of wording, some re-ordering, adaptations to the context of the military coup of 1964, and the inclusion of his literacy method, Education and Contemporary Brazil, published posthumously in 2001, continues to be relevant. It would appear that this first work sets forth issues which his subsequent works address. Freire’s experience in the Social Service of Industry (SESI) made him intimately familiar with the educational issues of the proletariat. It is here that he comes to understand the limits of “welfareism” [asistencialismo]: the answer is not to do things for people, but with people. From this experience, he emerges as an educator that confronts dehumanization, developing ideas that go beyond schooling. Alienation is a starting point. Humans find themselves lost, submerged in historical conditions that block their emergence to a society in transition (allowing for the transition of consciousness and people’s insertion in their reality); as participants in a process of emergence and transition of consciousness (still naive), without reaching the criticality that is necessary for their integration and participation in their own destiny, humans can be trampled by industrialization. Confronted with a suffering and humbled humanity, Freire provided measures for overcoming the antinomy that we lived as a result of democratic inexperience, and of the emergence of the working classes in public life due to industrialization. The circumstances demanded measures capable of mitigating the problems of production in conjunction with the insertion of humans in their own times. Dialogue is outlined negatively. Antidialogue reinforces democratic inexperience; the arrogance of a few confronting the others mute and silenced, provides the basis for Pedagogy of the Oppressed in 1970. Horizontal social relations, common language as a starting point, and respect for common people, are the conditions for dialogue; this is different from the idea of a public, common interest, which does not exist. The vote depends on family ties, personal friendship, or feelings of gratitude, which reveals ideological inconsistencies. The common Brazilian is resigned to life! Limited to vegetable-like interests, he or she cannot perceive their own historicity. Commitment presupposes freedom that, taken up responsibly, demands that the external and vertical authority of paternalism becomes flexible, internalized and made critical. Under a different political horizon, the discussion of authority, discipline, and freedom would be taken up again in Sobre Educacao: dialogo (Freire & Guimaraes, 1982). Moving beyond the majority of educators that identify education with schooling, Freire’s project is organic: change humanity, society, and education. Society moves from a predominantly enclosed and authoritarian phase toward a new predominantly open and democratic situation. Assisted by industrialization, technical education should meet human necessities. The lack of scientists and technicians should not stop economic development. Transition will always be present, but its perspective will not always be the same: change, transformation, or social revolution will exhibit a different type of power. Freire draws on various sources: initially the “phaselogical structure” of Jaguaribe (1957) aids society, and other references base the problem in development/underdevelopment. Brazilian intellectuals (Ramos, 1957; Pinto, 1956) lay the foundations for concientization; liberals and pragmatists support the initiatives of universal schooling. Among other contributions, Mannheim (1950) provides a conceptualization of fundamental democracy through primary groups, upon which Freire bases the concept of dialogue in his first essays. From the writing of 1959 to that of 1967, with a slight alteration, Education as the Practice of Freedom, no longer uses the perspective of “flourishing capitalism” but rather “open society”. But only in Cultural Action for Freedom (1970a), between the texts of the 1968-1974 period, does Freire orient his work toward socialism. The utopian dream of a democratic socialist society will be his final project, renovated in Pedagogy of Hope (1994). Freire is not rigorous in an academic sense, but gives rigor a new meaning: the coherence between thinking and acting (Amorim, 1997). Studies of our development show that Brazil was born mute and submissive. Its predatory economy was constituted by large property ownership—the hacienda or the sugar refinery— large distances, land turned over to individuals who were also owners of other human beings, all predisposes people to become either the “big boss” or the dependent, the “protected”. Submission creates the “extended hand”. Freire relates these behaviors to a political conceptualization of social relations, extending from the private to the public sphere. Here he finds the marks of a verbal education juxtaposed to a sterile school, prejudices against manual labor, and the prohibition of common people to participate in public life, the absence of the idea of serving others in the national habits, and the devaluing and neglect of mass schooling. Overcoming democratic inexperience implies revising education and the school together: grades and types, their technical and humanist content, their formal and informal breadth. In terms of the common people and their schooling, “when they have any, its on average between two and three years” (Freire, 1959, p. 88, our translation). Schooling of a few hours, with a program removed from reality, does not help in understanding vital problems. Illiteracy is alarming; overcoming it means more than simply eradicating an exposing an injustice, but rather reading is the right to “say one’s word”, to write, and the power to make history by transforming it. “How do we learn to discuss and debate in a school that does not train us to think, because it imposes its own agenda?” (Freire, 1959, p. 97, our translation). We discuss without searching, negating rediscovery; this will be rethought with Cultural Action for Freedom, when Freire’s close contact with the Christian left and the popular movements bring Freire more clearly to Marxism that proposes a rediscovery of society, power, knowledge, and education. Education and Contemporary Brazil provides a critique of education in general, and specifically a theory of adult education, drawn from a process of exclusion that found its raison d'etre in class oppression. It is a question of still unresolved social justice. For Freire, education is human education [formacion] (Amorim, 1997). While it is easy to see his project of popular education from 1959 forward and his methodology of adult literacy from 1963 forward, it seems more difficult to understand how they emerged from a pedagogical analysis in general, including schooling. Dialogue seems overlooked as a constructor of knowledge and new conditions of life. This results in the idea that the discussion of vital themes seems appropriate in one area and not in another. The fact that it is the social structure that generates exclusion seems forgotten, isolating popular and adult education. Education and critical consciousness, the linking of knowledge and life, theory and practice, popular knowledge and scholarly knowledge, is part of the process of the recuperation of our humanity (Amorim, 1997). Moreover, individuals who learn to speak their own words direct their own future, but it is only in the collective that they can become concretely humanized. Paulo Freire and the Cuban Revolution Felipe de. J. Perez Cruz Translated by John D. Holst and Maria Alicia Vetter The topic of the relations between Paulo Freire and the Cuban Revolution is understudied. Without a doubt, Freire was a Latin American of an epoch marked by the triumph of the first socialist revolution in the western hemisphere. The military coup of 1964 that fractured the democratic process in his country and that led him along with hundreds of educators and progressive people first to jail and later to exile, is part of the dynamic of revolution/counterrevolution that shaped the fortunes of the Latin American and Caribbean peoples of the second half of the twentieth century. Like the majority of people of his generation, he had a profound sympathy for the Cuban Revolution. He confessed to Rosa Maria Torres in 1986, “I have a special passion for Cuba” (Freire in Torres, 1986, p. 79). He would also be bound to Cuba by the fact that his wife Elsa “his teacher,” “his lover and educator of his children” as he liked to say, “loved Cuba” (Freire in Freire, Perez, & Martinez, 1997, p.14)." @default.
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• W2536115300 title "40 Years from Education as the Practice of Freedom: New Perspectives on Paulo Freire from Latin America" @default.
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