A Quote by Paulo Freire
But almost always, during the initial stage of the struggle, the oppressed, instead of striving for liberation, tend themselves to become oppressors, or sub oppressors. The very structure of their thought has been conditioned by the contradiction of the concrete, existential situation by which they were shaped. Their ideal is to be men; but for them to be men is to be oppressors
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The oppressed, instead of striving for liberation, tend themselves to become oppressors.
In order for this struggle to have meaning, the oppressed must not, in seeking to regain their humanity (which is a way to create it), become in turn oppressors of the oppressors, but rather restorers of the humanity of both
Indeed, the interests of the oppressors lie in 'changing the consciousness of the oppressed, not the situation which oppresses them.
No pedagogy which is truly liberating can remain distant from the oppressed by treating them as unfortunates and by presenting for their emulation models from among the oppressors. The oppressed must be their own example in the struggle for their redemption (Freire, 1970, p. 54).
It is startling to see how the oppressed almost invariably shape themselves in the image of their hated oppressors.
Transformation is only valid if it is carried out with the people, not for them. Liberation is like a childbirth, and a painful one. The person who emerges is a new person: no longer either oppressor or oppressed, but a person in the process of achieving freedom. It is only the oppressed who, by freeing themselves, can free their oppressors.
Every civilization carries the seeds of its own destruction, and the same cycle shows in them all. The Republic is born, flourishes, decays into plutocracy, and is captured by the shoemaker whom the mercenaries and millionaires make into a king. The people invent their oppressors, and the oppressors serve the function for which they are invented.
Oppressors do not get to be oppressors in a single sweep. They manage it because little by little, we make them that. We overlook too much in the beginning and wonder why we lost control in the end.
Dehumanization, although a concrete historical fact, is not a given destiny but the result of an unjust order that engenders violence in the oppressors, which in turn dehumanizes the oppressed
Black people are the only ones told to love our oppressors. I hate that. We've been loving our oppressors for a long time, and nothing has changed - that love has to be reciprocated.
It is only the oppressed who, by freeing themselves, can free their oppressors.
Being a victim of oppression in the United States is not enough to make you revolutionary, just as dropping out of your mother's womb is not enough to make you human. People who are full of hate and anger against their oppressors or who only see Us versus Them can make a rebellion but not a revolution. The oppressed internalize the values of the oppressor. Therefore, any group that achieves power, no matter how oppressed, is not going to act differently from their oppressors as long as they have not confronted the values that they have internalized and consciously adopted different values.
Make them free, and they will quickly become wise and virtous, as men become more so; for the improvement must be mutual, or the injustice which one half of the human race are obliged to submit to, retorting on their oppressors, the virtue of men will be worm-eaten by the insect whom he keeps under his feet
If given a choice, I would have certainly selected to be what I am: one of the oppressed instead of one of the oppressors.
For me, men are not divided into believers and atheists, but between oppressors and oppressed, between those who want to keep this unjust society and those who want to struggle for justice.
How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation? Only as they discover themselves to be 'hosts' of the oppressor can they contribute to the midwifery of their liberating pedagogy. As long as they live in the duality in which to be is to be like and to be like is to be like the oppressor, this contribution is impossible. The pedagogy of the oppressed is an instrument for their critical discovery that both they and their oppressors are manifestations of dehumanization.
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