A Quote by Paulo Freire
The oppressed, having internalized the image of the oppressor and adopted his guidelines, are fearful of freedom.
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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.
There is such a thing as the freedom of exhaustion. Some people are so worn down by the yoke of oppression that they give up. [...] The oppressed must never allow the conscience of the oppressor to slumber. [...] To accept injustice or segregation passively is to say to the oppressor that his actions are morally right.
It was during those long and lonely years that my hunger for the freedom of my own people became a hunger for the freedom of all people, white and black. I knew as well as I knew anything that the oppressor must be liberated just as surely as the oppressed. A man who takes away another man's freedom is a prisoner of hatred, he is locked behind the bars of prejudice and narrow-mindedness. I am not truly free if I am taking away someone else's freedom, just as surely as I am not free when my freedom is taken from me. The oppressed and the oppressor alike are robbed of their humanity.
The behavior of the oppressed is a prescribed behavior, following as it does the guidelines of the oppressor.
A freedom fighter learns the hard way that it is the oppressor who defines the nature of the struggle,and the oppressed is often left no recourse but to use methods that mirror those of the oppressor.At a point, one can only fight fire with fire
Freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed.
Freedom has nothing to do with having the right to vote for your oppressor; freedom is not having any form of oppression.
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.
Time is on the side of the oppressed today, it's against the oppressor. Truth is on the side of the oppressed today, it's against the oppressor. You don't need anything else.
Genocide has two phases: one, destruction of the national pattern of the oppressed group; the other, the imposition of the national pattern of the oppressor. This imposition, in turn, may be made upon the oppressed population which is allowed to remain or upon the territory alone, after removal of the population and the colonization by the oppressor's own nationals.
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.
Throughout my life, I have always supported the human being in his humanism and I have supported the oppressed. I think it is the person's right to live his freedom and it is her and his right to face the injustice imposed on each by revolting against it, using his practical, realistic and available means to end the oppressor's injustice toward him, whether it is an individual, a community, a nation, or a state; whether male or female.
I am not truly free if I am taking away someone else's freedom, just as surely as I am not free when my freedom is taken from me. The oppressed and the oppressor alike are robbed of their humanity.
It was during those long and lonely years that my hunger for the freedom of my own people became a hunger for the freedom of all people, white and black. I knew as well as I knew anything that the oppressor must be liberated just as surely as the oppressed.
Often the oppressor goes along unaware of the evil involved in his oppression so long as the oppressed accepts it.
Oppression costs the oppressor too much if the oppressed stands up and protests. The protest need not be merely physical-the throwing of stones and bullets-if it is mental, spiritual; if it expresses itself in silent, persistent dissatisfaction, the cost to the oppressor is terrific.
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