A Dialogue Between Freire, and Followers of Jesus, Master Teacher

1. A Dialogue Between Freire, and Followers of Jesus, Master Teacher Viv Grigg, Oct 2002 Towards resolving the dialectic between Liberationists and Evangelicals

2. Reflect on the contributions and problems of Freire’s renowned work Take positive elements of Freire’s pedagogy and integrate into an evangelical approach among the poor. Clarify the difference in mission goal and certain methodologies for evangelicals and liberationists by contrasting the two models in the Brazilian context. Steps to do this Objectives Definition of his major positive contributions (5 mins) Beyond Freire – Story of a Hui. Development of Transformational Conversations Methodology for Doing Theology (10 mins) Reflection on the story (groups 10 mins) Friere’s Historical Context vs Megacity Contrast of Jesus Kingdom mission and Freire’s mission styles Story: people power in Manila. Jesus, Freire and oppression Reflections on pedagogical aspects (group) Objectives

3. The Bible is stories (narrative) Theology is stories Theology is conversations Hui for migrant ethnic leaders 2nd generation kids Role of the theologian as thematizer The issue, decoding the issue in the midst of the stories in small groups Integration of the issue Beyond Dialogue: Transformational Conversations

4. Transformational Conversations: Huis of Oppressed Migrant Leaders In story 1 of the huis we pull out the • Epochal theme (= migration) • Action-Reflection process • Conscientizacao • Dialogue ‘recognising the social nature of knowledge’ • Change of perception of reality • Building unity for concerted action • Role of the theological facilitator Story 2: Developing an Auckland Business Theology

5. Freire grew in that period before free public space developed in Brazil. Pedagogy of the Oppressed was written in exile in Chile under military regime, as the Marxist revolution was expanding rapidly Freire was part of the ruling intelligentsia , government funded, educated elite trying to find a way to listen and imposing a Marxist agenda on his educational roles. “The humanizing vocation of the intellectual” I react to this because of the battles I have faced with Marxists through the years. Perhaps we could say all Brazilians are politicians and philosophers, so his emphasis on the political as the focus of our work is a logical focus. There is good reason for this. Latin Marxism was developed in a context dealing with the reality of 500 years of feudal oppression – greatly developed in his Chilean exile. 1% of families own the land and wealth. Isa 59 Catholic context of solidarity = historic cCatholic commitment to the incarnation humanization as the goal of mission, sense of dignity Sources of Freire Mao, Che Guavarra, Martin Luther King Sartre and Mounier, Erich Fromm, Marcuse The Context of Freire

6. Freire and Training • Freire was focused on a political education • Material oppression that ties oppressed groups to the logic of domination, result in a logic of class struggle • Neo-liberalism promotes the end of class struggle and class analysis • He resisted the reductionism of analysis to a racial conflict as in the US or in African colonialism, but “ you cannot understand racism without calss analysis” but oppression is multifactored with factors such as race, class, gender, culture, language and ethnicity

7. Freire and the Dialectic • While popular, his work was marginalised, even in Brazil. • Freieres notion of dialogical practice is to create a process of learning and knowing that invariably involves theorizing about experiences shared. • This involves an inherent curiosity, an openness to engage theoretical readings • An outcome of moving studetns towards a critical perceeption of the world

8. Education as humanization • He teaches us the meaning of a profound commitment to fight social injustices in our struggle to recapture the loss of our dignity as human beings.

9. A Method of Adult Literacy • In learning to read and write, adults come to a new awareness of selfhood • And begin to look critically at the social situation which has denied them an opportunity of participation. • Education becomes a subversive force.

10. Conflict between sects and political conscientization • Sectarianism, fed by fanaticism, is always castrating. Radicalization, nourished by a critical spirit, is always creative. Sectarianism mythicises and thereby alienates; radicalization criticises and thereby liberates…Sectarianism, because is it mythicsiing and irrational, turns reality into a false (and therefore unchangeable) “reality.”

11. The Major Contribution of Freiere • Spoke to the issues of the time • Speaks to the eternal issues of oppression • Dialogue – these peasants know more than I do, a democratic, emic position to learning and teaching (dialogue, hope, humility, sympathy). • Theory of education for political change • Conscientizacao – the raising of consciousness • Emic Understanding of the educational process • Astute observations of the nature of oppressed mindset • Fear of Freedom • Limits • Culture of silence • Foundation of many themes in liberation theology, which sought to take his pedagogical approach into theological arenas. Good or bad?

12. Humanization as the goal • This derives from Marxism as interpreted through papal documents. • Humanization means there is dehumanization. Only the first is our vocation. • Dehumanization while a fact is not our destiny. Hence the struggle.

13. Solidarity • Who are better prepared then the oppressed to understand the significance of an oppressive society? • “The oppressor , who is himself dehumanized because he dehumanizes others, is unable to lead this struggle.” • Fighting for liberation is an act of love that sets free both oppressor and the oppressed. • First recognize the causes of oppression

14. Solidarity • …perceive the reality of oppression not as a closed world from which there is no exit, but as a limiting situation which they can transform p49 • Solidarity requires that one enter into the situation of those with whom one is in solidary.

15. Pedagogy and consciousness • Pedagogy must deal with the oppressor consciousness • Their behaviour • Their woldview • Their ethics

16. Violence • Never in history has violence been initiated by the oppressed. P55 • The act of rebellion by the oppressed (an act which is always, or nerly always, as violent as the initial violence of the oppressors) can initiate love… as it pursues the right to be human.

17. The Marxist Framework Rejected • Having studied under Marxists, been friends with Marxist community organisers, lived under Marxism, I have little sympathy with reading those who espouse Marxist ideology, particularly when they espouse Marxism as a basis for freedom. It is a lie. • Social Class as Major category – one of multivariate analysis in a multlicultural multiethnic city – which class are you?. • Class Struggle as given – applies in some situations. Historical context of moving from feudal to industrial to postmodern relationships. • Definition of historical process and historical goal. Struggle and Revolution which leads to the utopia of oppressed overthrowing the oppressor. Christians do not commit to the violence of revolt • The twisted logic of the first violence. • Dialectic progressions in history lthat lead eventually to victory in the class struggle. • Bitterness

18. Goal: Utopia here,humanisation expressed as freedom, unity, history for the masses in the class struggle, the overthrowing of he powers “Man’s ontological vocation is to be a Subject who acts upon and transforms his world, and in so doing moves towards ever new possibilties of a fuller and richer life individually and collectively (See Beyerhaus, Missions which Way? Redemption or Humanisation) Method: conscientizacao, based on social analysis, cultural analysis, leading to (violent) revolution. Salt and light is out because it prevents revolution as do development projects. Bitterness Bifocal Kingdom of God on Earth and heaven, where people are subject to the rule of Christ justice, freedom equality, brotherhood, service creation is restored egalitarianism, redistribution, economic sharing creativity, productivity, management of the environment. Incarnation, Preaching of the Cross and redemption though conversion, and establishing of new Kingdom communities (churches), salt and light, violence destroys the fabric of society forever, incremental change in a 1000 dancing stories in the nooks and crannies of social structures Reconciliatory, response to violence with non-violence Evangelical vs Marxist Dialectics

19. Very top down, middle class intelligentsia who have a plan for the poor. Base communities based on a political theology in Brazil have failed. Central is the revolution and change of structures Power moblised against power is the issue Cultural or Social Analysis Increased level of conflict until a critical mass for revolution is reached Conscentizacao – political consciousness – what a limited view. Overcoming limits Solidarity Bottom-up, Pentecostalism in Brazil is theology of the people, by the people, for the people. Filled with the Spirit, preaching a holistic world view. Step by step within their resources the churches meet the peoples needs, move them forward in education, business, now in politics. Social transformation takes decades but must be based on spiritual transformation and the formation of new communities Centrality of the cross and death to self, not seeking power, but emptying of power in service leads to freedom. ???? Oppression is a major Biblical category. How does the Bible call us to respond to it. Theology of Conflict??? Formation of mind of Christ, character of Christ Fatalism dealt with in the bible studies, the new roles in leadership Incarnation Evangelical vs Marxist Dialectics

20. Evangelicals and People Powerfrom dialectic opposties to synthesising an evangelical pedagogy • Story 4: Nato • Story 5: Credit Coop • Story 6: Bulldozers • Evaluate these stories in terms of Freire’s categories • Action-Reflection • Conscientizacao • Limits – “ I now realise ai am an educated person”“ We are creators of a new culture” • Dialogue • Problem –Posing Education • Changes in perceptions of reality • Freeing the mind • Unmasking the myths

21. Conclusion • In summary • A book of philosophic poetry which has influenced global education and theology and philosophy • His pedagogical ideas are helpful and can be utilised with the major framework of the Kingdom to aid in areas of dealing with oppression • His Marxist philosophical framework has been invalidated

22. Bibliography • Freire, Paulo. Pedagogy of the Oppressed. Translated by Myra Bergman Ramos. New York: Continuum, 1986. • Freire, Paulo. Pedagogy of Hope. Translated by Robert R. Barr. New York: Continuum Publishing Group, 1995.