specimen dendekker

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Dendekker Project

Dendekker and Fakehuman Specimen book

Yomar AugustoTexts about

Paulo Freire

Illustration

Rejane Dal BelloBinding

Zoo Press, Rosa Guimarães

Type & Media Postgraduate Course

The Royal Academy of Arts, The Hague, The Netherlands

2004 2005

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Every human being, no matter how “ignorant” or submerged

in the culture of silence he or she may be, is capable of looking

critically at the world in a dialogical encounter with others.

4

My recognition that an educator is a politician... came

soon after the coup, in exile in Chile. The exile is the

last period of my development in pedagogy and in poli-

tics, for my understanding of the politics of education.

The exile made possible my rethinking of the reality

in Brazil. On the other hand, my confrontation with

the politics and history of other places, in Chile, Latin

America, the States, Africa, the Caribbean, Geneva, ex-

posed me to many things that led me to relearn what

I knew. It is impossible for a person to be exposed to so

many different cultures and countries, in a life of exile,

without learning new things and relearning old ones.

The distance from my past in Brazil and my present

in different contexts kept provoking my thought.

Dendekker Roman 21 / 34 (english)

6

A educação como ato político-sócio-cultural

Recentemente, afirmava Paulo Freire que “nos anos 60 a educação era tida

como mágica, tudo podia; nos anos 70 e 80 era tida como negativa, nada po-

dia. Agora, talvez estejamos chegando a uma condição de humildade, aceit-

ando que a educação não é a chave de transformação da sociedade”.

De qualquer modo, apesar dessa nova visão sobre a educação no Brasil, Paulo

Freire sustenta que seu método é, hoje, até mais atual que há três décadas

atrás. No fundo, os educadores socialistas brasileiros entendem que a es-

trutura econômica do País, comandada pelos grandes capitalistas, é que deter-

mina a estrutura do Poder político, dividindo a sociedade brasileira em dois

grupos (classes), o da minoria que detém a riqueza e o poder e o da grande

maioria que nada tem e vive à margem do progresso. A influência marxista

foi muito grande nos meios culturais brasileiros e, particularmente na área

educacional. Conforme assinala Arnaldo Niskier, em Filosofia da Educação,

“o praxis marxista assumiu várias tendências; ora é a pedagogia do conflito,

ora é a educação transformadora (escola popular) ou ainda a educação

contestatória (escola progressista). Seus defensores atribuem à educação um

caráter essencialmente político. A maioria dos críticos de esquerda considera

que o sistema de educação nacional foi organizado para servir ao capitalismo

e aos empresários, contra os interesses do povo massa e, por isso, deve mu-

dar. Mudar revolucionariamente. A crítica de fundo socialista vai contra não

só a escola tradicional, conservadora, humanística, como a escola científica,

tecnicista, cujo objetivo é preparar o homem para o trabalho.

Dendekker Roman Bold 13.5 / 24 (portuguese)

7

Met revolutie bedoelt Paulo Freire het wegnemen in de maatschappij van de struc-

turen en mechanismen die de onderdrukking veroorzaken. In zekere zin is het een

continu proces, waarbij telkens ingegrepen wordt in de evoluerende maatschappelijke

realiteit. Vanzelfsprekend weet hij dat het gaat om politieke en economische machten

die de onderdrukking van de meerderheid voor gevolg hebben. Maar voor hem betek-

ent ‘revolutie’ meer dan het omverwerpen en vervangen van het oude. Al te vaak - en

de geschiedenis bewijst het – leveren de onderdrukten van gisteren de onderdrukkers

van vandaag. De consciëntisering, het bewustmakingsproces, krijgt hier een primor-

diale rol toebedeeld. De onderdrukten moeten niet alleen bewust gemaakt worden van

hun eigen waarde, van hun creatieve mogelijkheden. Ze moeten ook bevrijd worden

van hun mensbeeld, dat ze ontlenen aan de onderdrukkers, met wie zij een ambiva-

lente verhouding hebben. Mens worden betekent voor hen: worden als de ‘heren’. Paulo

Freire noteert bijvoorbeeld hoe iemand die opzichter wordt, die de leiding krijgt over

anderen, vaak hardvochtiger optreedt dan de baas. Normaal, zegt Freire, vermits hij de

hem toegekende macht aanwendt zoals zijn broodheren. Deze laatsten, van hun kant,

ontlenen hun mensbeeld aan de eigen situatie, waaraan ze niets willen veranderd zien

Bewustmakende vorming behelst ook het blootleggen van deze mechanismen, zo niet

betekent een revolutie niets meer dan een machtswissel, het vervangen van een heer-

schappij door een andere. Consciëntisering is dus een noodzakelijke voorwaarde voor

een échte revolutie; maar ze moet ook verdergezet worden nadien, want vaak komt

‘propaganda’ in de plaats van de vroegere depositaire vorming. In hun ijver om een

nieuwe maatschappij vorm te geven, leggen de revolutionaire leiders hun zienswijze op

en vergeten ze de dialoog met het volk, waarvan ze voorheen de vurigste voorstanders

waren. Voor Paulo Freire behoort de dialoog trouwens tot de essentie van het mens-

zijn: mensen leven niet ‘alleen’, ze zijn ‘met elkaar’ in de wereld. In die zin verminkt

de onderdrukker zijn eigen mens-zijn, want hij is niet ‘met de anderen’ revolutie

impliceert dus, naast de erkenning van de menselijke waardigheid der onderdrukten,

tezelfdertijd de humanisering van de onderdrukkers

Dendekker Roman Bold 13.5 / 24 (dutch)

8

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Dendekker Roman lowercase

9

serves as a primer for those of us exploring or new to the world of

adult education, non-formal education and the process of concien-

tizacion (critical consciousness). Published in English in 1970, this

book presents the ideas of culture of silence, denunciation--annun-

ciation, adult literacy as a process of empowerment and education

as cultural action for freedom. The present book review is organized

around themes, definitions and a practical illustration Freire himself

wrote as an example of an adult literacy process utilizing reflection

and action. Interspersed with these conceptualizations will be critical

reflections by this book reviewer; this is necessarily so considering 30 years

have almost passed since this book’s publication and not only has the

world changed, but Freire throughout his lifetime adapted and revised

the ideas presented in Cultural Action for Freedom. One of the most

clear differences is Freire’s changes regarding language; his consis-

tent use of ‘man/men’ was revised in subsequent works to humans

thus including women in his description of the education process.

Perhaps Freire’s early use of male orientation in language is part

of his cultural upbringing; in Portuguese the masculine form is

utilized to refer to the plural. Language as a fundamental dimension

of heritage is important for Freire’s point of reference is Brazil and

consequently, the Third World. This matrix, in crude terms -- Freire’s

cultural baggage – is critical for he sees the fundamental theme of

the Third World as “the conquest of its right to a voice, of the right

to pronounce its word ... the right to be itself, to assume direction of

its own destiny, only the Third World itself will create the currently

non-existent conditions for those who today silence it to enter into

dialogue with it. (p. 4) “ Through interactions with the First World,

including his years teaching in the U.S., and in response to letters of

women from developed countries, Freire incorporated gender-neu-

tral terminology so as to connect liberation and inclusive language.

The First World then is not alienated or removed from Freire’s

pedagogy. In fact, he states that “we have never rejected positive con-

tributions from men of the Third World or of the director societies”,

rather, ideas should be processed through sociological reduction so

as to ascertain their cultural and ontological validity (p.4). Thus, con-

cepts like words must be rooted in the social framework in which

the learners exist; critical analysis occurs in education as cultural

action for freedom because methodology, language and ideas are not

dissociated from the learners’ existential experience.

In addition, adult literacy and education in general are instrumental in the

voice acquisition of people around the globe. In the Foreword of Pedagogy

of the Oppressed, Richard Shaull notes that Freire’s educational philosophy

is important for both developing and developed countries, that the

struggle to become subjects and to participate in the transformation

of society is substantive for people of color and middle class persons

in the United States of America (U.S.) as well (p. 11).

Cultural Action for Freedom

Dendekker Roman Italic 8.5 /14 (english)

10

The terminology Freire utilizes to describe the differing realities

of countries and communities suggests North-South/West-East

patterns of economic, political, social and cultural dominance.

Freire frames the Third World as the place where there are

oppressed peoples and where this oppression has led/created/

enabled/structured a culture of silence. There is a relationship

between the metropolitan and the dependent societies so that

although each society is a totality in itself, they are also part of

a larger matrix structured by economic, historical, cultural, and

political contexts (p. 33). The quality of the interaction is instru-

mental for it is grounded in power differentials. For example, Freire

describes the culture of silence as colonial in nature where the

metropolis/dominant/director and dominated/alienated/object

societies are in an oppressive relationship with a two-fold pat-

tern of development:

On the one hand, the culturally alienated society as a whole

is dependent on the society which oppresses it and whose

economic and cultural interests it serves. At the same time, within

the alienated society itself, a regime of oppression is imposed upon the

masses by the power elites which in certain cases are the same as

the external elites and in others are the external transformed by

a kind of metastasis into domestic power groups. (pp.2-3)

Thus, the patterns of dominance and subjugation are replicated

internally; not only does the metropolis prescribe the word, but

the masses are silenced. There is a “reproduction of domina-

tor/dominated within the colonized as well. As Freire states,

“[the object society’s] power elites, silent in the face of the

metropolis, silence their own people in turn. (p. 34) “Both of

these interrelationships – between the societies and within a

society – are grounded in an assumption of homogeneity which

is problematic. What constitutes the Third World? First World?

Are all patterns of dominance equal? If not, how they differ may

be relevant to exercises in the liberation of such societies; for ex-

ample, violence patterns, gender roles, and colonization history

may all be variables critical in the adaptation and adoption of the

process of education as cultural action for freedom. In addition,

although rooted in economic and historical conditions, the term

‘Third World’ is problematic for it suggests identification in

opposition to industrialized countries. What are alternate forms of

self-image and definition a society can choose?

The implication here is that Freire’s concepts and methodology

may, in fact, need to undergo sociological reduction; if and how a

country/society/community chooses to utilize Freire’s pedagogy

must also be critically analyzed from the cultural, sociological,

economic and political specific realities.

vCultural Action for Freedom is divided into two parts, the

first one discusses the adult literacy process as cultural action

for freedom and the second is a discussion on cultural action

and conscientization. The latter is an elaboration on the politi-

cal processes that have shaped Latin America and the Third World

including a philosophical discussion on levels of consciousness and

cultural revolution. The editor notes that “conscientization refers

to the process in which men, not as recipients, but as knowing

subjects, achieve a deepening awareness both of the socio-cul-

tural reality which shapes their lives and of their capacity to

transform that reality. (p. 27)” Thus, the second part of this book

serves as a framework for part one, the proposed literacy process

as a practice of liberation. This process is one that directly chal-

lenges the culture of silence. Concordant with the status quo of

muted masses has been what Freire calls the digestive concept of

knowledge (also referred to by Freire as banking in Pedagogy of

the Oppressed). In this approach, the illiterate person is empty,

in need of substance; humans are the object of the process of

literacy, passive and vacant of consciousness.

Alternatively, the adult literacy process Freire espous-

es sees humans as subjects in the process of learning.

The subject, in fact, is not just learning to read and

write but reflects consciously on his/her culture and

in turn, acts positively upon this reflection. This is

an act of knowing where the educator and learner

must enter a dialogue as equals. The assumption is

that although the educator is a directive partner in

the sense that he/she decides the words to study and

is a facilitator in the learning process, the educator

is equal to the learner. Practically though, a tension

may arise between horizontality and directiveness. Freire

presents two images of educators -- those that prescribe

and ascribe to the process of education as one where they

are in control and treat the learners as marginal to society

and the other where the educator assumes the role of one

of the subjects and “true dialogue unites subjects together

in the cognition of a knowable object which mediates

between them. (p. 12).” They are both knowing for they

are both concrete individuals (pp. 12-15). Alternatively,

the range of educational possibilities where personal-

ity, motivations and subject matter are variables to

consider suggests that there might be more than just

two roles for an educator to assume. If the educator

can be conscious of his/her assumptions and actively

promotes an environment of equals, has he/she

balanced directiveness and horizontality? Perhaps,

but the recognition and integration of the learner’s

reality is a starting point. The underlying implica-

tion that the learner must be considered part of the

society and the educational process is a strength in

Freire’s pedagogy.

12

In one part of the book, Freire examines “Cultural Action

and Agrarian Reform” (pp. 29 – 34), and the need to

commit to follow through with participative methods for

change. Mechanistic approaches to reform are doomed to

failure because the oppressed cannot be simply told how

to alter their previous experiences with oppression. “Peas-

ants...” Freire states, “must be able to create new human

relationships and a new style of life radically opposed to

the previous one”. (p. 31).

This can only be achieved by engaging them in a

dialectic process of discovery. The process of adult

literacy requires teachers and learners to enter into

a contract of authentic dialogue; they must become

active subjects in this change. This “cultural action”

begins with the thematic exploration of generative

themes, and the facilitating of critical thinking

processes. Human beings, unlike other animals, have

the earthly task of “humanising” the world by trans-

forming it through their objective will (p. 44). Through

praxis (constant movement from thought to action, to

thought, etc), humans construct their own reality, and

learning is both directed by this, as well as needed to fulfill

this reality construction of what Freire calls “thought-

language”. Literacy cannot be a based on the notion that

illiterate people are passive and hungry for words and reality,

and must be “fed” and “filled” up with words. They must create

their own understanding of words and thereby alter and

change their perceptions of their socio-cultural reality. Freire

makes the point that people do not chose to be marginalised

by their illiteracy. Their state of illiteracy is perpetuated by

society, which later tries to compensate by saving them (illiter-

ates) from their misery by giving him “the gift of the word”;

again salvation from the despondency of illiteracy.

É importante que professores e alunos sejam curiosos, insti-

gadores. “É preciso, indispensável mesmo, que o professor

se ache repousado no saber de que a pedra fundamental

é a curiosidade do ser humano” (p. 96). Faz-se necessário,

portanto, que se proporcionem momentos para experiên-

cias, para buscas. O professor precisa estar disposto a ouvir,

a dialogar, a fazer de suas aulas momentos de liberdade

para falar, debater e ser aberto para compreender o querer

de seus alunos. Para tanto, é preciso querer bem, gostar do

trabalho e do educando. Não com um gostar ou um querer

bem ingênuo, que permite atitudes erradas e não impõe

limites, ou que sente pena da situação de menos experiente

do aluno, ou ainda que deixa tudo como está que o tempo

resolve, mas um querer bem pelo ser humano em desen-

volvimento que está ao seu lado, a ponto de dedicar-se, de

doar-se e de trocar experiências, e um gostar de aprender

e de incentivar a aprendizagem, um sentir prazer em ver o

aluno descobrindo o conhecimento.

É digna de nota a capacidade que tem a experiência

pedagógica para despertar, estimular e desenvolver

em nós o gosto de querer bem e gosto da alegria sem

a qual a prática educativa perde o sentido. É esta

força misteriosa, às vezes chamada vocação, que

explica a quase devoção com que a grande maioria do

magistério nele permanece, apesar da imoralidade dos

salários. E não apenas permanece, mas cumpre, como

pode, seu dever (p. 161).

Nessa obra, portanto, expondo os saberes que considera

necessários à prática docente, Paulo Freire orienta ao mesmo

tempo que incentiva os educadores e educadoras a refletirem

sobre seus fazeres pedagógicos, modificando aquilo que

acharem preciso, mas especialmente aperfeiçoando o trabalho,

além de fazerem a cada dia a opção pelo melhor, não de

forma ingênua, mas com certeza de que, se há tentativas, há

esperanças e possibilidades de mudanças daquilo que em sua

visão necessita mudar.

Hij behoort tot diegenen die hun gedachte voortdurend

nuanceren; iedere zin die hij neerschrijft biedt stof tot

nadenken. Elke poging tot synthese - die uiteraard al eigen

accenten legt - houdt dus het gevaar in van vertekening.

In woord en geschrift vertrekt hij natuurlijk in de eerste

plaats vanuit zijn rijke ervaring met de meest achterg-

estelde bevolkingsgroepen in twee Latijns-Amerikaanse

landen. Zonder vergelijking met dergelijke toestanden,

toch maken wij een crisis door met ernstige gevolgen op

velerlei gebied, niet het minst inzake opvoeding en onder-

wijs. Bijna profetisch klinkt de zin van de reeds hoger

geciteerde Ernst Lange, in zijn ‘Woord vooraf’ in de

‘Pedagogie van de onderdrukten’ (1972): “Wanneer de

Noordatlantische beschaving de hele wereld heeft

ontkracht, zullen de sporen van de verarming ook op

haar eigen binnenplaatsen te vinden zijn... Er is ook

een ‘Derde Wereld’ in de ‘Eerste Wereld’ (zegt Freire)

en wat dat betreft is de geëngageerde Latijns-Ameri-

kaan een wereldburger.

Hem interesseren de slachtoffers, ook wanneer ze ver weg

wonen. Laten wij die woorden indachtig zijn bij onze

alfabetiseringsprojecten. Voor wat onderwijs en opvoeding in

het algemeen betreft: wij vestigden reeds de aandacht op gelijk-

lopende opvattingen bij een pedagoog als Célestin Freinet. Ook

hij en zijn geestelijke erfgenamen beoefenen de dialoog met de

schoolkinderen om ze te vormen vanuit hun eigen leefwereld

en persoonlijke ervaring. Misschien moet het pedagogisch

beleid zich meer bezinnen over de vraag ‘’Waartoe leiden wij

mensen op?” en minder bekommerd zijn om het formuleren

van ‘eindtermen’. “Slechts de dialoog, die vraagt om kritisch

denken, kan ook kritisch denken voortbrengen leert ons Paulo

Freire. Utopie, dit alles? Ongetwijfeld. De utopie als de terug-

wijkende horizont waarheen de tocht nooit eindigt. Maar de

inspanning van de reis maakt de kans op een humane samen-

leving waarin vrede heerst wel groter. Paulo Freire overleed op

75 jarige leeftijd op 2 mei in Rio De Janeiro.

Dendekker Roman Italic 6 /11 (english, portuguese, dutch)

English Portuguese Dutch

13

(consciëntisering, bewustmaking). Paulo Freire wijst er op dat hij de term heeft

overgenomen van een groep leraren, omdat hij onmiddellijk de diepe betekenis er-

van inzag. Het werd het centrale concept van zijn denken: “opvoeding, als praktijk

van de vrijheid, is een kennisact, een kritische benadering van de realiteit”. Om het

bewustmakingsproces op gang te brengen moet er dialoog zijn. De noodzakelijke

voorwaarde tot dialoog is het woord: niet om het even welk woord, geen verbalisme,

geen gezwets, maar een echt woord, drager van betekenis voor wie spreekt. Om

de redenering van Freire te begrijpen, dient men uit te gaan van het mensbeeld

dat hij voorhoudt. Door zijn actie werkt de mens in op de wereld, verandert hij de

wereld. Door zijn vermogen tot reflectie (waardoor hij zich onderscheidt van de

dieren) neemt hij afstand van zichzelf, van zijn daden, van de wereld.; de reflectie

leidt opnieuw tot actie. Deze twee componenten en hun onderlinge wisselwerking

vormen samen de praxis, d.w.z. de wijze waarop de mens zich in de wereld mani-

festeert. ‘Mens worden’ gebeurt in praxis. Er kan dus geen scheiding gemaakt wor-

den tussen de actie en de reflectie. De dialoog kan slechts gebeuren door het sprek-

en van het ‘eigen woord’ waarmee het individu zijn werkelijkheid tot uiting brengt;

het is de enige mogelijkheid om vat te krijgen op deze werkelijkheid en ze te veran-

deren.Tegenover de depositaire opvoeding die systeembevestigend is, stelt Freire

de problematiserende opvoeding met de consciëntisering als doel. Leren is niet het

‘vreten’ van onechte woorden, is niet programmeren; leren is problematiseren door

het opwerpen van vragen. De ‘leerstof’ is de levenssituatie van de leerling. De leraar

wordt hierbij op zijn beurt de leerling van zijn leerlingen. Alfabetiseren gaat dus

veel verder dan leren lezen en schrijven: het betekent dat men het ‘eigen woord’

ontdekt en daarover gaat reflecteren.

Dendekker Roman 14 /26 (dutch) inverse

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Culture, Work and Social identityDescription: This theme aims to contribute towards a reflection on the individual aspects of cultures, in an attempt to understand the processes of the production of cul-tural identities and their relation-ships with sustainable human eco-nomic development. In substance, the theme aims to provoke reflect-nal and international levels.

Dendekker Italic 35 /44 (english)

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23

Dendekker Italic lowercase


24

Segue sua análise colocando como absolutamente necessário o rigor metódico e intelectual que o educador deve desenvolver em si próprio, como pesquisador, sujeito curioso, que busca o saber e o assimila de uma forma crítica, não ingênua, com questionamentos, e orienta seus educandos a seguirem também essa linha metodológica de es-tudar e entender o mundo, relacionando os conhe-cimentos adquiridos com a realidade de sua vida, sua cidade, seu meio social. Afirma que “não há ensino sem pesquisa nem pesquisa sem ensino” (p. 32). Esse pesquisar, buscar e compreender criti-camente só ocorrerá se o professor souber pensar. Para Freire, saber pensar é duvidar de suas própri-as certezas, questionar suas verdades. Se o docente faz isso, terá facilidade de desenvolver em seus alunos o mesmo espírito.

Dendekker Italic 25 /36 (portuguese)

26

Freire also believed that it would be nec-essary to help educators to see that edu-cation is inherently political and that as progressive educators, they should be com-mitted to increasing participation of the “underclass,” to sustaining coherence be-tween their values and their practice, and to a utilizing a democratic pedagogy that liberates students’ thinking. Educators also would need to learn how to imple-ment the dialogical pedagogy that is part and parcel of Freire’scurricular reform eforts.

Dendekker Italic 30 /42 (english)

27

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Ensuring a democratization of process as well as outcome Freire “the struggle against elitism and authoritarianism” as one of the primary goals of his administration (p. 81). He believed that coher-ence is extremely important, not only for his own life, but for any democratizing effort. He believed that progressive educators and administrators should not fall into the same abuses of power as conservative administrators, but instead be vigi-lant that democratic education must be imple-mented democratically. He believed that a new curriculum, or any other proposed changes, could not be imposed in an authoritarian manner, but instead, that new processes must be set up to en-sure participation. Moreover, participation, according to Freire, must not be merely token or superficial, but instead, efforts must be made to ensure that people have input into the decision-making process.

Dendekker Italic 25/34 (english)

30

Freire believed that the dominant conceptions of illiteracy are ‘naïve’ for consider-

ing it as a disease and not a manifestation of social inequity. If educators perceive illitera-

cy as an affliction that must be cured or eradicated, they are likely to adopt a mechanistic

approach to teaching literacy and to use mechanistic texts. Teaching simple decoding

skills, the teacher stifles the learners’ critical imaginations and does not nurture in them

the ability to critically analyse what they read. This allows for simple comprehension of

texts, but not for a deeper understanding of the concepts that require inferential insight.

This creates a more domesticated consciousness, which does not invest the individual

with the ability to use literacy skills to improve his/her world. Education, according to

Freire, can never be neutral: it is either geared towards the liberation or the domestication

of learners. Illiteracy is not the original obstacle for people, but a result of other social,

economic and political problems. Thus, illiteracy must first be considered a political issue,

and then one can approach it from methodological and pedagogical perspectives. Literacy

should be taught to promote critical thinking so that learners can analyse and affect

changes in their socio-political realities.

Based on these tenets, Freire suggests that the texts that educators write and select

for use in literacy education be “generative”. They should generate themes and ‘problema-

tize’ situations. Texts should engage learners in challenging the status quo, not in memo-

rizing facts. This is a very practical approach in that it requires learners to engage, in

real-world ways, with the content they are learning. By critically examining the context

of the text, learners dialogue about issues that pertain to their own real-world realities.

Dendekker Italic 14/29 (english)

31

The.

Cas.

Sen.

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Freire introduz Pedagogia da autonomia explicando suas razões para analisar a prática pedagógica do profes-sor em relação à autonomia de ser e de saber do educando. Enfatiza a necessidade de respeito ao conhecimento que o aluno traz para a escola, visto ser ele um sujeito social e histórico, e da compreensão de que “formar é muito mais do que puramente treinar o educando no desempenho de destrezas” (p. 15). Define essa postura como ética e defende a idéia de que o educador deve buscar essa ética, a qual chama de “ética universal do ser humano”(p. 16), essencial para o trabalho docente.

Não podemos nos assumir como sujeitos da procura, da decisão, da ruptura, da opção, como sujeitos históricos, transformadores, a não ser assumindo-nos como sujeitos éticos (...) É por esta ética inseparável da prática educativa, não importa se trabalhamos com crianças, jovens ou com adultos, que devemos lutar (p. 17 e 19).

Em sua análise, menciona alguns itens que considera fundamentais para a prática docente, enquanto instiga o leitor a criticá-lo e acrescentar a seu trabalho outros pontos importantes. Inicia afirmando que “não há docência sem discência” (p. 23), pois “quem forma se forma e re-forma ao formar, e quem é formado forma-se e forma ao ser formado” (p.25). Dessa forma, deixa claro que o ensino não depende exclusivamente do professor, assim como apren-dizagem não é algo apenas de aluno. “Não há docência sem discência, as duas se explicam, e seus sujeitos, apesar das diferenças que os conotam, não se reduzem à condição de objeto, um do outro. Quem ensina aprende ao ensinar, e quem aprende ensina ao aprender” (p. 25).

Justifica assim o pensamento de que o professor não é superior, melhor ou mais inteligente, porque domina conhecimentos que o educando ainda não domina, mas é, como o aluno, participante do mesmo processo da con-strução da aprendizagem.

Segue sua análise colocando como absolutamente necessário o rigor metódico e intelectual que o educador deve desenvolver em si próprio, como pesquisador, sujeito curioso, que busca o saber e o assimila de uma forma

crítica, não ingênua, com questionamentos, e orienta seus educandos a seguirem também essa linha metodológica de estudar e entender o mundo, relacionando os conheci-mentos adquiridos com a realidade de sua vida, sua cidade, seu meio social. Afirma que “não há ensino sem pesquisa nem pesquisa sem ensino” (p. 32). Esse pesquisar, buscar e compreender criticamente só ocorrerá se o professor souber pensar. Para Freire, saber pensar é duvidar de suas próprias certezas, questionar suas verdades. Se o docente faz isso, terá facilidade de desenvolver em seus alunos o mesmo espírito.

O professor que pensa certo deixa transparecer aos educandos que uma das bonitezas de nossa maneira de estar no mundo e com o mundo, como seres históricos, é a capacidade de, intervindo no mundo, conhecer o mundo (...) Ensinar, aprender e pesquisar lidam com dois momentos: o em que se aprende o conhecimento já existente e o em que se trabalha a produção do conhecimento ainda não existente (p.31).

Ensinar, para Freire, requer aceitar os riscos do de-safio do novo, enquanto inovador, enriquecedor, e rejeitar quaisquer formas de discriminação que separe as pessoas em raça, classes... É ter certeza de que faz parte de um processo inconcluso, apesar de saber que o ser humano é um ser condicionado, portanto há sempre possibilidades de interferir na realidade a fim de modificá-la. Acima de tudo, ensinar exige respeito à autonomia do ser do educando.

O respeito à autonomia e à dignidade de cada um é imperativo ético e não um favor que podemos ou não con-ceder uns aos outros (...) O professor que desrespeita a curi-osidade do educando, o seu gosto estético, a sua inquietude, a sua linguagem, mais precisamente, a sua sintaxe e a sua prosódia; o professor que ironiza o aluno, que o minimiza, que manda que “ele se ponha em seu lugar” ao mais tênue sinal de sua rebeldia legítima, tanto quanto o professor que se exime do cumprimento de seu dever de propor limites à liberdade do aluno, que se furta ao dever de ensinar, de estar respeitosamente presente à experiência formadora do educando, transgride os princípios fundamentalmente éticos de nossa existência (p. 66).

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He took on this challenge in order to maintain co-herence between his words and ac-tions as a means of putting into practice his ideas and dreams for education.

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No primeiro momento fala “das tramas da in-fância, da mocidade, dos começos da maturidade” (p. 12), em que foi sendo pensada a obra Pedago-gia do oprimido. Fala de como aprendeu a escrevê-la: primeiro falando dela, falando das situações em que suas idéias foram sendo gestadas.

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Over hem getuigt hij, “dat hij geen handen had om kinderen te slaan, maar om ze te leren hoe je de dingen doet in het leven” en dat hij “steeds eerbied betoonde voor het geloof van zijn echtgenote” die katholiek was. De jonge Paulo opteerde voor het geloof van zijn moeder, zonder dat zijn vader hiertegen bezwaar maakte. Als gevolg van de economische crisis van 1929 ver-huist de familie in 1931 naar Jaboatão, kleine landelijke gemeenschap, om er beter het hoofd te kunnen bieden aan de moeilijke levensomstandigheden. Het voortijdig en onverwacht overli-jden van vader Freire brengt armoede en honger in het gezin.

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£Paulo Freire returned to Brazil from exile in 1979. In 1989, the newly elected socialist mayor of the city of São Paulo, Luisa Erundina, invited Paulo Freire to become the Secretary of Education. Af-ter having spent his life writing and speaking on the topic of education and literacy, he took on this challenge in order to maintain coherence between his words and actions as a means of put-ting into practice his ideas and dreams for educa-tion. This book is made up of interviews of Paulo Freire that had taken place in the early part of his administration as Secretary of Education. Through the interviews, Freire lays out his goals, dreams and aspirations for the public schools. The postscript, written by Ana Maria Saul, de-scribes the achievements as well as shortcomings of the administration. Through these chapters, readers are able to see Freire’s efforts to trans-late theory into practice, and also gain an under-standing of Freire’s action plan for the transfor-mation of urban public schooling.


44

Thus, the patterns of dominance and subjugation are replicated inter-

nally; not only does the metropolis prescribe the word, but the masses are

silenced. There is a “reproduction of dominator/dominated within the colo-

nized as well. As Freire states, “ [the object society’s] power elites, silent in

the face of the metropolis, silence their own people in turn. (p. 34) “ Both of

these interrelationships –v between the societies and within a society -- are

grounded in an assumption of homogeneity which is problematic. What con-

stitutes the Third World? First World? Are all patterns of dominance equal?

If not, how they differ may be relevant to exercises in the liberation of such

societies; for example, violence patterns, gender roles, and colonization his-

tory may all be variables critical in the adaptation and adoption of the pro-

cess of education as cultural action for freedom. In addition, although rooted

in economic and historical conditions, the term ‘Third World’ is problematic

for it suggests identification in opposition to industrialized countries. What

are alternate forms of self-image and definition a society can choose? The

implication here is that Freire’s concepts and methodology may, in fact, need

to undergo sociological reduction; if and how a country/society/community

chooses to utilize Freire’s pedagogy must also be critically analyzed from the

cultural, sociological, economic and political specific realities.


46

E E E

47

As Primeiras palavras de Pedagogia da es-

perança mostram-nos claramente a convicção de

Paulo Freire sobre a necessidade da esperança e do

sonho para a existência humana e a necessária luta

para fazê-la melhor. Segundo ele, a esperança é

uma necessidade ontológica, pois sem um mínimo

de esperança não podemos sequer começar o em-

bate. Alerta, entretanto, que atribuir à esperança

o poder de transformar a realidade seria um modo

excelente de cair na desesperança, pois “enquanto

necessidade ontológica a esperança precisa da

prática para tornar-se concretude histórica” (p. 11).

Assim, explica a necessidade de uma educação da

esperança, pois “como programa, a desesperança

nos imobiliza e nos faz sucumbir no fatalismo

onde não é possível juntar as forças indispensá

veis ao embate recriador do mundo” (p. 10).

Uma das tarefas do educador ou educadora

progressista é desvelar as possibilidades para a

esperança, não importam os obstáculos. A pedago-

gia da esperança faz-se também necessária para o

enfrentamento das “situações-limites”, ou seja: os

obstáculos e barr eiras que precisam ser vencidas

ao longo de nossas vidas pessoal e social. Segundo

Paulo Freire, as pessoas têm várias atitudes frente

a essas situações-limites: “ou as percebem como

um obstáculo que não podem transpor; ou como

algo que não querem transpor; ou ainda como algo

que sabem que existe e precisa ser rompido e então

se empenham na sua superação” (p. 205).

A esperança faz-se necessária, portanto, para

romper essas “situações-limites” e, ao assumir uma

postura crítica frente ao mundo, negar o dado,

em ações de superação denominadas por Freire

de “atos-limites”. Através desses atos-limites,

transpõe-se a fronteira entre “o ser e o ser mais”,

ampliando a liberdade dos oprimidos e descobrin-

do o “inédito-viável”. O inédito-viável é uma coisa

inédita, que o sonho utópico sabe que existe mas

que só será possível a partir da práxis libertadora,

quando a partir da reflexão-ação se derrubam as

situações-limites que nos limitam a “ser menos”.

Enfim, Freire nos alerta que, sem poder negar

a desesperança como algo concreto e sem descon-

hecer as razões históricas, econômicas e sociais que

a explicam, não podemos prescindir da esperança

na luta por um mundo melhor. Com essas primei-

ras palavras nos convida à leitura de sua Pedagogia

da esperança: um reencontro com a pedagogia do

oprimido, a qual, segundo ele mesmo, organiza-se

em três momentos.

No primeiro momento fala “das tramas da in-

fância, da mocidade, dos começos da maturidade”

(p. 12), em que foi sendo pensada a obra Pedagogia

do oprimido. Fala de como aprendeu a escrevê-la:

primeiro falando dela, falando das situações em

que suas idéias foram sendo gestadas.

A escrita de Pedagogia do oprimido tem a ver

com tempos vividos na infância e na adolescência,

como se todos fizessem parte de uma trama maior

e nós não percebêssemos as ligações entre eles. É o

saber crítico que dá sentido às velhas tramas e nos

permite realizar “ligaduras” e “soldaduras” que

dão razão de ser às memórias vivas que nos mar-

cam. “Os momentos que vivemos ou são instantes

de um processo anteriormente iniciado ou inaugu-

ram um novo processo de qualquer forma referido

a algo passado” (p. 28).

Relembra nesse primeiro momento a ex-

periência vivida no trabalho do SESI, fala de sua

preocupação com as relações família-escola, da

busca do diálogo para refletir sobre as conseqüên-

cias políticas de uma relação pais-filhos baseada

no castigo. Ou seja: de como construir relações

democráticas vivendo uma relação familiar auto-

ritária. Assim, baseando-se em estudos de Piaget

sobre o código moral da criança e sua representa-

ção mental do castigo, o grupo então constituído

realizou uma série de debates com os professores e

com as famílias sobre a questão da disciplina, “de-

fendendo uma relação dialógica, amorosa, entre

pais, mães, filhas, filhos, que fosse substituindo os

castigos violentos” (p. 25).

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Bij de presidentsverkiezingen in 1970

is het de linkse kandidaat Salvador Allende die het pleit wint; tijdens zijn bewind

kan het werk van Paulo Freire intensief worden voortgezet. Aan dit alles komt

abrupt een einde in 1973, als de militairen, klaargestoomd in de Noordamerikaanse

opleidingskampen, de macht grijpen en een terreurbewind vestigen. President

Allende wordt neergeschoten tijdens de gevechten; talloze intellectuelen, kunste-

naars, syndicale en politieke militanten vluchten het land uit maar vele anderen

worden opgesloten in concentratiekampen, gefolterd en vermoord. De ‘strijd tegen

subversieven en communisten’ heeft weer als alibi gediend voor het veilig stellen

van de belangen van diegenen die de natuurlijke rijkdommen van het land schaam-

teloos exploiteerden. De onderdrukten werden eens te meer met bruut geweld op

hun plaats gezet. Paulo Freire heeft intussen wel internationale bekendheid verwor-

ven. Hij wordt uitgenodigd naar het CIDOC, het befaamde documentatiecentrum

van Ivan Illich te Cuernavaca in Mexico; de Harvard University nodigt hem uit

voor het geven van gastcolleges. Vanaf 1970 is hij ook verbonden aan de Wereldraad

van Kerken te Genève en zal er de later de leiding waarnemen van het departe-

ment opvoeding. Bij het aanvaarden van deze opdracht wil hij geen twijfel laten

bestaan over zijn uitgangspositie; hij schrijft: “U dient te weten dat ik gekozen heb.

Mijn zaak is de zaak van de armen dezer aarde. U dient te weten dat ik gekozen heb

voor de revolutie. In 1975 verleent de K.U.L. hem een doctoraat honoris causa; prof.

dr Cyriel De Keyser, die in niet geringe mate bijdroeg tot de bekendmaking van

het werk en het denken van Paulo Freire in onze gewesten, spreekt de laudatio, de

lofrede uit. Hierin zegt hij onder meer: “In Paulo Freire brengen wij hulde aan een

filosofisch en pedagogisch denker, maar tezelfdertijd aan een geëngageerd agogisch

werker... Wij eren hem voor een nieuw concept van samen-werken tot (menselijke)

ontwikkeling, in de meest volledige betekenis van deze termen, en voor een funda-

menteel revolutionair perspectief in agogische relaties en agogisch werk, beide tot

uitdrukking gebracht in zijn geschriften en in zijn handelen.

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Paulo Freire e o método de alfabetização de adultos

Professor Elias Celso Galvêas

Introdução

O analfabetismo no Brasil é uma mancha que envergonha a Nação.

Embora não existam estatísticas atualizadas, acredita-se que, hoje,

numa população de mais de 160 milhões de habitantes, cerca de 20%

ou quase 30 milhões de brasileiros não saber ler e escrever. Isto explica,

em grande parte, o atraso cultural e o subdesenvolvimento

econômico e social do País, eis que o analfabeto é um deficiente men-

tal, que não convive com a civilização e não progride no trabalho nem

evolui socialmente. O analfabetismo é um fator de atraso político e

altamente impeditivo do desenvolvimento econômico-social.

Dados Gerais sobre Paulo Freire

Paulo Reglus Neves Freire nasceu em Recife, em 1921. Aos 15 anos era

considerado um estudante atrasado, que escrevia mal e errado. É

impressionante o sucesso que teve em sua carreira de educador, pois

em 1970, vivendo em Genebra, dava aulas nas Universidades suíças.

Contra seu método de alfabetização de adultos surgiram muitas

críticas. O ex-reitor da Universidade de Brasília, o físico José Carlos

Azevedo, assegura que o método nem mesmo é dele, é de professores

franceses, e não funciona, é inviável. A ex-deputada Sandra Cavalcanti

considera a proposta de Paulo Freire demagógica e O Globo, em

artigo de Carlos Swan, alertava a Nação para o fato de que seu método

era um programa intensivo de comunização no Nordeste.

Paulo Freire é totalmente contra as idéias neo-liberais que advogam a

preparação técnica e cient ífica do aluno, para lhe dar uma profissão.

“Isto é o esgotamento trágico da educação”, diz ele.

Paulo Freire, como Karl Marx, acredita que a sociedade só se transforma

pela revolução, pela luta de classes. As classes dominantes impõem

uma educação para o trabalho, com o objetivo de manter o homem

dominado, sem escolha, sem liberdade. Daí que a educação liberadora é

a “educação como prática da liberdade”, cujo objetivo é transformar

o trabalhador em um agente político, que pensa, que vota, que elege

seus pares, para que eles sejam a classe dominante. “A arma do homem

é a palavra.”

É através da palavra que o homem pode conquistar sua liberdade.

Paulo Freire, hoje, se dedica, exclusivamente, a participar de um curso

de pósgraduação de pedagogos, na PUC de São Paulo.

Pelas suas idéias e pregação revolucionárias, Paulo Freire foi

cassado pela Revolução de 1964 e passou 16 anos no exílio. Hoje, ele

é cidadão honorário de 9 cidades brasileiras, além de Los Angeles,

nos Estados Unidos, e doutor honoris causa por 28 universidades

brasileiras e estrangeiras. Suas principais obras estão traduzidas

em duas dezenas de línguas, inclusive grego e chinês.

Um pouco de História

A educação de adultos no Brasil ganhou maior importância a partir

de 1932, com a Cruzada Nacional de Educação, seguido da Cruzada

ABC, em 1952, de inspiração evangélica. Todavia, o programa mais

importante foi o MOVIMENTO BRASILEIRO DE ALFABETIZAÇÃO

MOBRAL, criado em 1967. Em 1981, o MOBRAL foi substituído pela

Fundação EDUCAR, que passou a dar prioridade ao ensino pré-

escolar. Em 1990, o Governo lançou o PROGRAMA NACIONAL DE

ALFABETIZAÇÃO, praticamente sem resultados.

Educação e Educação de Adultos

conceituação e pressupostos teóricopráticos

Conforme assinalamos na Introdução deste trabalho, o Brasil ainda

é, entre os países em processo rápido de crescimento, um dos mais

atrasados em matéria de educação, ostentando a cifra vergonhosa

de cerca de 15% de analfabetos entre a população adulta acima de 20

anos. Inúmeras tentativas foram realizadas visando a alfabetização de

adultos, entre as quais se destaca o MOBRAL. Todas essas iniciativas

fracassaram, inclusive a do MOBRAL, que conseguiu alfabetizar

alguns milhões de brasileiros, mas não teve continuidade, de modo

que o pouco que aprenderam foi rapidamente esquecido.

A população adulta é a que trabalha e que vota, elegendo seus

representes políticos.

Daí a sua importância sob dois aspectos:

1º) com o objetivo de preparar o trabalhador para melhor desempen-

har o seu trabalho, podendo ler e interpretar os manuais de operação

dos equipamentos. No mundo moderno, o conhecimento técnico é

indispensável para adquirir alguma especialização, que aumenta a

produtividade do trabalhador e lhe garante melhores salários.

2º) com o objetivo de preparar o trabalhador para o exercício da ci-

dadania, conferindo-lhe status político e lhe permitindo que, através

da politização, possa participar do poder diretamente ou através da

eleição de seus representantes.

A ênfase que se dá à alfabetização de adultos, nas escolas socialistas,

se deve ao fato de que só o adulto detém o poder do voto e pode

influenciar politicamente.

O Pensamento pedagógico crítico de Paulo Freire - “A Pedagogia do

Oprimido”, A Educação como Prática da Liberdade” e “A Pedagogia

da Esperança”. Conforme vimos antes, Paulo Freire investe contra

o discurso liberal em matéria de educação, condenando a educação

puramente técnica e científica.

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Para ele, o trabalhador precisa adquirir uma consciência política, para

desempenhar com inteira liberdade sua cidadania. É significativo o

trecho da “Apresentação” de seu livro “Pedagogia do Oprimido”:

“Aos que constróem juntos o mundo humano (trabalhadores),

compete assumirem a responsabilidade de dar-lhe direção. Dizer a

sua palavra equivale a assumir conscientemente, como trabalhador,

a função de sujeito de sua história, em colaboração com os demais

trabalhadores o povo”. Paulo Freire considera o conceito de “educação

bancária”, dizendo que o educando funciona como um “fundo

bancário”, onde o educador vai fazendo “depósitos”de informação

(arquivo). O educando memoriza os dados mecanicamente e os

repete. O educador é o sujeito do processo e os educandos são

meros objetos. Citando Simone de Beauvoir, Paulo Freire continua sua

crítica, afirmando que o que pretendem os opressores é transformar

a mentalidade dos oprimidos e não a situação que os oprime, e, isto,

para que, melhor adaptando-os a esta situação, melhor os domine.

Por isso, a educação libertadora do homem visa a construir o diálogo,

através do qual os oprimidos possam confrontar os opressores.

A educação como ato político-sócio-cultural

Recentemente, afirmava Paulo Freire que “nos anos 60 a educação era

tida como mágica, tudo podia; nos anos 70 e 80 era tida como nega-

tiva, nada podia. Agora, talvez estejamos chegando a uma condição de

humildade, aceitando que a educação não é a chave de transformação

da sociedade”.

De qualquer modo, apesar dessa nova visão sobre a educação no Brasil,

Paulo Freire sustenta que seu método é, hoje, até mais atual que há

três décadas atrás. No fundo, os educadores socialistas brasileiros en-

tendem que a estrutura econômica do País, comandada pelos grandes

capitalistas, é que determina a estrutura do Poder político, dividindo

a sociedade brasileira em dois grupos (classes), o da minoria que

detém a riqueza e o poder e o da grande maioria que nada tem e vive

à margem do progresso.

A influência marxista foi muito grande nos meios culturais

brasileiros e, particularmente na área educacional. Conforme assinala

Arnaldo Niskier, em Filosofia da Educação, “o praxis marxista assumiu

várias tendências; ora é a pedagogia do conflito, ora é a educação

transformadora (escola popular) ou ainda a educação contestat ória

(escola progressista).

Seus defensores atribuem à educação um caráter essencialmente

político. A maioria dos críticos de esquerda considera que o sistema

de educação nacional foi organizado para servir ao capitalismo e

aos empresários, contra os interesses do povo massa e, por isso, deve

mudar. Mudar revolucionariamente. A crítica de fundo socialista vai

contra não só a escola tradicional, conservadora, humanística, como a escola

científica, tecnicista, cujo objetivo é preparar o homem para o trabalho.

Contrariamente, a escola político-militante, também chamada de pro-

gressista, considera que o objetivo da educação é preparar o indivíduo

para o exercício da cidadania, ou seja, para sua participação política.

A obra de Paulo Freire, tem, visivelmente, essa conexão marxista. Seus

principais livros, “A Educação como Prática da Liberdade”, o “Papel

da Educação na Humanidade” e a “Pedagogia do Oprimido” enfocam

a luta de classes, entre oprimidos e dominantes.

O Método de Alfabetização proposto por Paulo Freire

As idéias de Paulo Freire em relação ao processo de alfabetização de

adultos começa com a crítica do sistema tradicional que tinha a

“Cartilha” como base. A velha “Cartilha” ensinava pela repetição de

palavras aleatórias formadas pela junção de uma consoante e uma vogal.

Vejamos o caso da consoante “V”:

“Eva viu a uva A ave é do Ivo Ivo vai à roça”.

Era um método abstrato, pré-fabricado e imposto. A partir daí, Paulo

Freire procurou os caminhos para encontrar um jeito mais humano de

ensinar-aprender a ler e escrever.

Conforme assinala Carlos Rodrigues Brandão, em “O que é o método

Paulo Freire”, “a educação deve ser um ato coletivo, solidário, um ato de

amor”. As “palavras geradoras”

A primeira etapa pedagógica de construção do método foi chamada

por Paulo Freire de vários nomes: “levantamento do universos vo-

cabular”, “descoberta do universo vocabular”, “pesquisa do universo

vocabular” e “investigação do universo temático”.

Citada por Carlos Rodrigues Brandão, vejamos o que disse Arenice Cardoso:

“O contato inicial e direto que estabelecemos com a comunidade é

durante do pesquisa do “universo vocabular etapa realizada no campo

e que é a primeira do Sistema Paulo Freire de Educação de Adultos... Não

é uma pesquisa de alto rigor científico, não vamos testar nenhuma

hipótese. Trata-se de uma pesquisa simples que tem como objetivo imediato

a obtenção dos vocábulos mais usados pela população a se alfabetizar”.

Uma vez composto o universo das palavras geradoras, trata-se de

exercitá-las com a participação ou co-participação dos elementos

da comunidade. Na verdade, esse exercício é muito semelhante ao

método tradicional de forma ção e aprendizagem das palavras através

da formação de sílabas básicas.

55

O método prático

As palavras geradoras, como dissemos, são escolhidas após pesquisa

no meio ambiente. Assim, por exemplo, numa comunidade que vive

em favela, a palavra FAVELA é geradora porque, evidentemente, está

associada às necessidades fundamentais do grupo, tais como: habita-

ção, alimentação, vestuário, transporte, saúde e educação.

Se houver possibilidade de utilizar um “slide”, projeta-se a palavra

FAVELA e, logo em seguida a sua separação em sílabas: FA-VE-LA.

O educador passa, ent ão, a pronunciar as sílabas em voz alta, o que é

repetido, várias vezes, pelos educandos.

Em seguida, projeta-se a palavra dividida em sílabas, na posição vertical:

FA

VE

LA

completando o quadro com os respectivos fonemas:

FA FE FI FO FU

VA VE VI VO VU

LA LE LI LO LU

A partir daí, o grupo passa a criar outras palavras, como FALA, VALA,

VELA, VOVO,

VIVO, LUVA, LEVE, FILA, VILA.

Outro exemplo, adaptável ao meio ambiente, é a palavra

TRABALHO OU SALÁRIO.

TRA TRE TRI TRO TRU

BA BE BI BO BU

LHA LHE LHI LHO LHU

E assim por diante, vai-se fazendo, também a formação de palavras

com fonemas já usados em palavras apresentadas anteriormente.

Essas palavras constituem o que se chama FICHAS DE CULTURA, que

podem ser acompanhadas de desenhos respectivos.

Por exemplo: CA-AS

As palavras geradoras não precisam ser muitas: de 16 a 23 é o bastante.

No conjunto, elas devem atender a três critérios básicos de escolha:

- a riqueza fonêmica da palavra geradora;

- as dificuldades fonéticas da língua; e

- o sentido pragmático dos exercícios.

Na medida em que o aprendizado vai se desenvolvendo, forma -se um

“circuito de cultura entre educadores e educandos, possibilitando a

colocação de temas geradores para discussão através do diálogo.

Dessa forma, o objetivo da alfabetização de adultos vai levando a

educando à conscientização dos problemas que o cercam, à com-

preensão do mundo e ao conhecimento da realidade social. Fica claro,

então, que a alfabetização é o início do programa de educação.

Uma idéia desse contexto pode ser visualizada na discussão da palavra

geradora SALÁRIO. Vejamos:

1) Idéias para discussão:

- valorização do trabalho e recompensa;

- finalidade do salário: manutenção do trabalhador e de sua família;

- horário de trabalho;

- o salário mínimo, o 13o salário;

- repouso semanal e férias.

2) Finalidade da conversa:

- discutir a situação do salário dos trabalhadores;

- despertar no grupo o conhecimento das leis trabalhistas;

- levar o grupo a exigir salários justos.

Evidentemente, o sentido pedagógico do método Paulo Freire é a

politização do trabalhador, único meio de fortalecer a classe dos

oprimidos e dar-lhe armas para lutar pela revolução social, contra as

desigualdades e a favor da liberdade.

BIBLIOGRAFIA

Freire, Paulo. Pedagogia do Oprimido

Editora Paz e Terra, Rio, 1970.

Educação como Prática da Liberdade

Editora Paz e Terra, Rio 1975.

Brandão, Carlos Rodrigues.

O Que É o Método Paulo Freire

Ed. Brasiliense , São Paulo, 1996.

Niskier, Arnaldo. Filosofia da Educação

Ed. Traço + Linha, Rio, 1992.

Confederação Nacional do Comércio. A Educação no Brasil

Coletânea de diversos autores, Rio 1995.

Revista VEJA edição de 29/06/96.

Paiva, Vanilda Pereira. Paulo Freire e o Nacionalismo

Desenvolvimentista, 1980.

57

AFake Human

Fake Human is a calligraphy typeface made on the screen, the entire typeface has been drawn directly on the computer.

58

But once again, tension be-tween directiveness and hori-zontality arises because the illustration projected via a slide, drawing or other visual aid, is chosen by the educator based on his and her image of what the generative word looks like. Fake Human Two 62 / 75

59

CD

60

Porto Alegre is een stad waar sinds een aantal jaar geëxperimenteerd wordt met participatieve democratie. In tegenstelling tot onze vertegenwoordigingsdemocratie heeft de burger er een werkelijke inbreng. Het eerste jaar van dit experiment kon de over-heid voorzien in subsidies. Het tweede jaar werden deze opgeschort en niet omdat het project fout liep in tegendeel Vakbonden en organisaties allerhande legden dan zelf maar het geld op tafel om verder te kun-nen gaan met een participatieve democratie. Het verliep gunstig en het derde jaar kon de stad weer rekenen op overheidssteun.Fake Human 42 / 50 (dutch)

61

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62

EF

63

Paulo Freire does assist the reader with a practical application of his

methodology in the Appendix of Cultural Action for Freedom pp. 53-

55. He illustrates the act of knowing via the use of the generative word

favela, slum, shantytown in Portuguese. The tension between directive-

ness and horizontality is salient in the first step -- the choosing of such a

word -- because it is the educator who decides upon this term based on

research of the community’s linguistic universe. This word will serve as

a primer for future word development by the learners, but the subjec-

tive lens of the educator must still be acknowledged. He and she decides

on the word based on the pragmatic culturally appropriate and phonetic

complexity. In addition, based on Freire’s work, a predetermination of the

word as tri-syllabic is recommended. Thus, a tension also arises between

Freire’s methodology and the application of his work. There are dangers

in presenting concrete examples of how the adult literacy process should

be; in fact, the strengths of this book rest in great part in that Freire is

able to convey the theoretical and the pragmatic dimensions of what he

describes as “education . . . as cultural action for freedom and therefore an

act of knowing and not of memorization.” The application of this pedagogy

is colored by Freire’s own experiences and if and how it will be applied

will be subject to further filters. This is not necessarily positive nor nega-

tive, but rather a necessity if we are to follow Freire’s own suggestion of

scrutiny and ontological relevance.

Fake Human 25 / 31 (english)

64

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65

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Fake Human upper case

66

MBrazil is a pool of contrasts. It is the world’s soccer champion and a major exporter of high quality soft-ware. Then again, Brazil is also one of the globe’s most unfair distributors of wealth, and its rates of child mortality and illiteracy are astronomical.But we will try to change that.

67

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69

The second step in Freire’s methodology

of the adult literacy process as an act of

knowing is codification. Key in this level

is the ‘ad-miration’ of the learners’ real-

ity. That is, in order to reflect, a process of

objectification must occur so that distance

is gained for abstraction. Freire states that

“codification functions as the knowable

object mediating between the knowing sub-

jects -- the educator and the learners -- in

the act of knowing they achieve dialogue. p.

53” But once again, tension between direc-

tiveness and horizontality arises because the

illustration projected via a slide, drawing or

other visual aid, is chosen by the educator

based on his and her image of what the

generative word looks like.

Embedded in codification and decodifica-

tion, the third step in the adult literacy

process as an act of knowing, are both the

real concrete context and the theoretical

context. In the real dimension, for example,

the image of the favela serves as a discus-

sion frame; it is the concrete context of slum

reality. The learners name and describe it

superficially with regards to the favela’s

every-day apparatus e.g. what life is like

and who lives there. The theoretical context

refers to reflection. It occurs in the discus-

sion group, grupo de estudio, or classroom

setting. While the concrete text names the

word, the theoretical context engages the

participants in the why -- what is the

reason for the slum reality. The movement

across the contexts of concrete and theo-

retical is actually circular for the subjects

will explore and reexplore ad-miration to

re-ad-miration their realities in this learn-

ing process. Freire writes that “it implies a

movement from the concrete context which

provides objective facts, to the theoretical

context where these facts are analyzed in

depth, and back to to the concrete context

where men experiment with new forms

of praxis. p. 17” In this approach, critical

analysis leads to denunciation where a de-

humanizing reality is recognized and ana-

lyzed, and annunciation where new forms of

transformation are formulated praxis. Thus,

decodification, is a multi-dimensional step

where there is breaking down of the know-

able object for critical analysis reflection

and future action upon this reflection.


70

Q I found Pedagogy of the City to be an inspiring book

in which readers are able to see the linkage that Freire

made between theory and practice during his tenure as the

Secretary of Education. He portrayed a realistic picture, as

he described the barriers that he encountered, particularly in

the dire physical state of the schools. The struggle against an

entrenched bureaucracy, longstanding ideology and extreme

physical and financial deficits is one that is faced by all cities.

Yet it was encouraging to see the progress he was able to make

while still adhering strongly to his values.

Many themes in this book were common to his past books.

He emphasized the critical linkage between theory and

practice. He talked about the political nature of education,

and the need to struggle for liberation. He spoke of the

role of conscientization, and the need to connect knowledge

of the word with knowledge of the world. He described the

importance of valuing the knowledge from the lived experi-

ences that learners bring into the classroom. However, for me,

the most valuable aspect of the reiteration of these themes

was to understand how he applied it to his experience in the

administration of an urban school system.

I found it helpful to read his description of the tension and

linkage between the quantitative and qualitative challenges

faced by urban schools. He discussed how it is impossible to

address one without the other one cannot simply expand the

capacity of the schools without addressing quality, while the

quality of the educational experience is also impacted by the

physical environment. I agree with his assertion that reform

work must happen on many fronts simultaneously; one cannot

wait until one aspect is addressed before others are undertaken.

One of the challenges that Freire addresses is that of

coherence or consistency. In trying to ensure that processes

are democratic, how can one ensure consistency. Even with

Freire’sdescription of his own efforts, he still had the tendency

to dichotomize the elites from the oppressed. For example,

in his curricular reform efforts, he described how he first

assembled and consulted with many university experts from

different fields. After they had completed their initial discus-

sions, he described the process of meeting with the “grassroots”

and “underclass.” While I recognize the importance of gaining

theoretical input, is partnership possible, Can the grassroots

and the elite create proposals and make decisions together.

In all fairness, the school councils as described apparently

have this partnership relationship. Yet, even in creating

participatory structures, how can one ensure that participa-

tion is democratic. The fact that a structure is open to parents

and the grassroots does not mean that the “underclass” will

be represented among the parents who participate. To me,

this is an on-going challenge to those who strive to implement

democratic structures.

A last question or critique is that of sustainability. Since

education, as defined by Freire, is by necessity political, how

can one ensure that the successes and the new directions taken,

for example, by a progressive administration are not reversed

by changes in administrations. As a case in point, Mayor

Quadros’ administration suspended the school Council concept

despite the fact that it had just been passed by the previ-

ous administration. This is particularly challenging when the

methodologies that are being forwarded are ones that both

take a long time to implement and are outside the experience

knowledge comfort base of those experiencing it.

For example, it took four years to complete the discussions re-

garding revisions in the constitution and by-laws. This change

did not happen quickly. At the completion of discussions,

much of the change still needs to be implemented, but the

primary advocate for this change in the administration Freire

is moving on. How can one ensure that the program continues

to move forward It seems that there is a danger that if the

administration does not maintain stability for an extended pe-

riod, there will be ground work done, but not a lot of forward

progress. Political changes could lead to constant reversals in

the educational direction of the city.

Fake Human Two 14 / 17.5 (english)

72

I found Pedagogy of the City to be an inspiring book in which readers are able to see the linkage that Freire made between theory and practice during his tenure as the Secretary of Education. He portrayed a realistic picture, as he

described the barriers that he encountered, particularly in the dire physical state of the schools. The struggle against an entrenched bureaucracy, longstanding ideology and extreme physical and financial deficits is one that is faced by all cities.

Yet it was encouraging to see the progress he was able to make while still adhering strongly to his values.

Many themes in this book were common to his past books. He emphasized the critical linkage between theory and practice. He talked about the political nature of education, and the need to struggle for liberation. He spoke of the role of

conscientization, and the need to connect knowledge of the word with knowledge of the world. He described the importance of valuing the knowledge from the lived experiences that learners bring into the classroom. However, for me, the most

valuable aspect of the reiteration of these themes was to understand how he applied it to his experience in the administration of an urban school system.

I found it helpful to read his description of the tension and linkage between the quantitative and qualitative challenges faced by urban schools. He discussed how it is impossible to address one without the other one cannot simply expand

the capacity of the schools without addressing quality, while the quality of the educational experience is also impacted by the physical environment. I agree with his assertion that reform work must happen on many fronts simultaneously; one

cannot wait until one aspect is addressed before others are undertaken.

One of the challenges that Freire addresses is that of coherence or consistency. In trying to ensure that processes are democratic, how can one ensure consistency. Even with Freire’sdescription of his own efforts, he still had the tendency to

dichotomize the elites from the oppressed. For example, in his curricular reform efforts, he described how he first

I found Pedagogy of the City to be an inspiring book in which readers are able to see the linkage that Freire made between theory and practice during his tenure as the Secretary of Education. He por-

trayed a realistic picture, as he described the barriers that he encountered, particularly in the dire physical state of the schools. The struggle against an entrenched bureaucracy, longstanding ideology and extreme

physical and financial deficits is one that is faced by all cities. Yet it was encouraging to see the progress he was able to make while still adhering strongly to his values.

Many themes in this book were common to his past books. He emphasized the critical linkage between theory and practice. He talked about the political nature of education, and the need to struggle for liber-

ation. He spoke of the role of conscientization, and the need to connect knowledge of the word with knowledge of the world. He described the importance of valuing the knowledge from the lived experiences that

learners bring into the classroom. However, for me, the most valuable aspect of the reiteration of these themes was to understand how he applied it to his experience in the administration of an urban school system.

I found it helpful to read his description of the tension and linkage between the quantitative and qualitative challenges faced by urban schools. He discussed how it is impossible to address one without the other

one cannot simply expand the capacity of the schools without addressing quality, while the quality of the educational experience is also impacted by the physical environment. I agree with his assertion that

reform work must happen on many fronts simultaneously; one cannot wait until one aspect is addressed before others are undertaken.

One of the challenges that Freire addresses is that of coherence or consistency. In trying to ensure that processes are democratic, how can one ensure consistency. Even with Freire’sdescription of his own efforts,

he still had the tendency to dichotomize the elites from the oppressed. For example, in his curricular reform efforts, he described how he first

73

I found Pedagogy of the City to be an inspiring book








Yet it was encouraging to see the progress he was able to

make while still adhering strongly to his values.

























to dichotomize the elites from the oppressed. For example, in

his curricular reform efforts, he described how he first

I found Pedagogy of the City to be an inspiring book








Yet it was encouraging to see the progress he was able to

make while still adhering strongly to his values.

























to dichotomize the elites from the oppressed. For example, in

his curricular reform efforts, he described how he first

I found Pedagogy of the City to be an inspiring book in which readers are able to see the linkage that Freire made between theory and practice during his tenure as the Secretary of Education. He portrayed a realistic picture, as he

described the barriers that he encountered, particularly in the dire physical state of the schools. The struggle against an entrenched bureaucracy, longstanding ideology and extreme physical and financial deficits is one that is faced by all cities.

Yet it was encouraging to see the progress he was able to make while still adhering strongly to his values.

Many themes in this book were common to his past books. He emphasized the critical linkage between theory and practice. He talked about the political nature of education, and the need to struggle for liberation. He spoke of the role of

conscientization, and the need to connect knowledge of the word with knowledge of the world. He described the importance of valuing the knowledge from the lived experiences that learners bring into the classroom. However, for me, the most

valuable aspect of the reiteration of these themes was to understand how he applied it to his experience in the administration of an urban school system.

I found it helpful to read his description of the tension and linkage between the quantitative and qualitative challenges faced by urban schools. He discussed how it is impossible to address one without the other one cannot simply expand

the capacity of the schools without addressing quality, while the quality of the educational experience is also impacted by the physical environment. I agree with his assertion that reform work must happen on many fronts simultaneously; one

cannot wait until one aspect is addressed before others are undertaken.

One of the challenges that Freire addresses is that of coherence or consistency. In trying to ensure that processes are democratic, how can one ensure consistency. Even with Freire’sdescription of his own efforts, he still had the tendency to

dichotomize the elites from the oppressed. For example, in his curricular reform efforts, he described how he first

I found Pedagogy of the City to be an inspiring book in which readers are able to see the linkage that Freire made between theory and practice during his tenure as the Secretary of Education. He por-

trayed a realistic picture, as he described the barriers that he encountered, particularly in the dire physical state of the schools. The struggle against an entrenched bureaucracy, longstanding ideology and extreme

physical and financial deficits is one that is faced by all cities. Yet it was encouraging to see the progress he was able to make while still adhering strongly to his values.

Many themes in this book were common to his past books. He emphasized the critical linkage between theory and practice. He talked about the political nature of education, and the need to struggle for liber-

ation. He spoke of the role of conscientization, and the need to connect knowledge of the word with knowledge of the world. He described the importance of valuing the knowledge from the lived experiences that

learners bring into the classroom. However, for me, the most valuable aspect of the reiteration of these themes was to understand how he applied it to his experience in the administration of an urban school system.

I found it helpful to read his description of the tension and linkage between the quantitative and qualitative challenges faced by urban schools. He discussed how it is impossible to address one without the other

one cannot simply expand the capacity of the schools without addressing quality, while the quality of the educational experience is also impacted by the physical environment. I agree with his assertion that

reform work must happen on many fronts simultaneously; one cannot wait until one aspect is addressed before others are undertaken.

One of the challenges that Freire addresses is that of coherence or consistency. In trying to ensure that processes are democratic, how can one ensure consistency. Even with Freire’sdescription of his own efforts,

he still had the tendency to dichotomize the elites from the oppressed. For example, in his curricular reform efforts, he described how he first

74

Freire believed that the first task of his administration was to address some

of the physical and quantitative deficits of the school facilities in Sao Paulo.

When he assumed office, he found that fifty-five schools had deplorable

conditions, with ceilings falling, floors caving in, sewage systems plugged and

dangerous electrical wiring causing hazards to students. Sixty percent of the

657 schools were in dire need of repair. Fifteen thousand school desks were

broken, and many schools had no desks at all. Moreover, it is approximated

that approximately 400,000 children between the ages of 7 and 14 have not yet

gone to school, and that 600,000 preschool children are locked out of classes due

to lack of space. Freire believed that it was impossible to speak to children

about respect, beauty and joy in the learning process without addressing

these basic physical conditions of the schools. It became one of Freire’smain

priorities to “change the face of the schools” both physically and in terms of

the children’s learning experience in the schools. Under Freire’sadministration

between 1988 and 1992, the number of students enrolled in the public school

system increased by 15.59 Seventy-seven new schools were constructed, and a

big effort was also made to maximize the use of existing school buildings and

to utilize community space. Maintenance and repair work was done on most

of the schools, and 60,000 new desks were purchased. Audio-visual equipment,

computers and children’s literature was purchased, as well as basic school sup-

plies for poor children.

Creating schools to be creativity centers, including curricular reform

Freire envisioned schools as creativity centers, where teaching and learning

can be done with joy. He dreamed of schools not as dull places, but as places

that generate happiness. He dreamed of schools as places of democracy where

children would not only learn content, but also learn to question and to think

critically about their worlds. He believed that schools should respect the

knowledge and experience of all children, and should resist the middle-class

bias of prepackaged- or “banking-education.” Rather, he believed that peda-

gogical practices should be based on the lived experiences of children. Freire

repeatedly addressed the need to respect the experience-based knowledge of

poor children. He desired an education that would respect and not stigmatize

the “language” of the poor, while still teaching them mainstream language so

that they can engage in the process of transforming society. Implicit in these

dreams is a need for the reorientation of the curriculum and the evaluation

processes that are currently being used in schools.

Freire also emphasized, as he did in his past writings, that the act of education

is an inherently political process. He believed that although education was

not the lever for the transformation of society, it is an important part of that

process, and that education should be examined to determine in whose favor,

or against whom, content gets taught. He “dreamed of a school that is in

reality democratic, that attends for this very reason to the interests of the

underprivileged.” p. 33

Even before Freire assumed the post of Secretary of Education, he had

begun the process of working toward curricular reform. He convened meet-

ings with university professors and curricular specialists from across various

disciplines to discuss potential reforms. Freire also believed that the process of

developing a new curriculum must be democratic. Therefore, after he completed

the meetings with the university professors, he also held meetings with other

educators, and students, parents and grassroots groups “pedagogical plenaries” to

determine what they needed and wanted from schools.

The curricular reform included a new emphasis on inter-disciplinary ap-

proaches which take generative themes as their point of departure. By

rooting the learning process in local contexts, education becomes more relevant

for students and helps them to critically understand the world around them.

Freire argues that the curricular reform, along with the ongoing teacher

education described below, helped lead to the reduction of student failure and

dropout levels in São Paulo.

Instituting permanent professional development for teachers

Linked to any effort for curricular reform must be on-going teacher education.

In light of the fact that teacher training had previously been neglected,

Freire believed that instituting permanent professional development for teach-

ers would be critical to the success of his administration’s reform efforts. Freire

emphasized the importance having teachers reflect upon their work in order to

continually improve their teaching practices. As in previous works, he asserted

the essential link between theory and practice.


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