Specimen Dendekker by Xavier Fajardo

Dendekker Project

Dendekker and Fakehuman Specimen book

Yomar Augusto Texts about

Paulo Freire Illustration

Rejane Dal Bello Binding

Zoo Press, Rosa Guimar達es

Type & Media Postgraduate Course The Royal Academy of Arts, The Hague, The Netherlands 2004 2005

Every human being, no matter how â&#x20AC;&#x153;ignorantâ&#x20AC;? 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.

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 politics, 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, exposed 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 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 entendem 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 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 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.

Dendekker Roman Bold 13.5 / 24 (portuguese)

7 Met revolutie bedoelt Paulo Freire het wegnemen in de maatschappij van de structuren 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 betekent ‘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 primordiale 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 ambivalente 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 heerschappij 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 menszijn: 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)

abcdefghij klmnopqr stuvwxyz Dendekker Roman lowercase

9 Cultural Action for Freedom

serves as a primer for those of us exploring or new to the world of adult education, non-formal education and the process of concientizacion (critical consciousness). Published in English in 1970, this book presents the ideas of culture of silence, denunciation--annunciation, 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 consistent 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-neutral 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 contributions 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, concepts 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).

Dendekker Roman Italic 8.5 /14 (english)

10 The terminology Freire utilizes to describe the differing realities

vCultural Action for Freedom is divided into two parts, the

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

ﬁrst one discusses the adult literacy process as cultural action

patterns of economic, political, social and cultural dominance.

for freedom and the second is a discussion on cultural action

Freire frames the Third World as the place where there are

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

oppressed peoples and where this oppression has led/created/

cal processes that have shaped Latin America and the Third World

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

including a philosophical discussion on levels of consciousness and

between the metropolitan and the dependent societies so that

cultural revolution. The editor notes that “conscientization refers

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

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

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

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

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

tural reality which shapes their lives and of their capacity to

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

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

describes the culture of silence as colonial in nature where the

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

metropolis/dominant/director and dominated/alienated/object

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

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

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

tern of development:

muted masses has been what Freire calls the digestive concept of knowledge (also referred to by Freire as banking in Pedagogy of

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

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

is dependent on the society which oppresses it and whose

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

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

literacy, passive and vacant of consciousness.

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

Alternatively, the adult literacy process Freire espous-

the external elites and in others are the external transformed by

es sees humans as subjects in the process of learning.

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

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

Thus, the patterns of dominance and subjugation are replicated

an act of knowing where the educator and learner

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

must enter a dialogue as equals. The assumption is

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

that although the educator is a directive partner in the sense that he/she decides the words to study and

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

is a facilitator in the learning process, the educator

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

is equal to the learner. Practically though, a tension

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

may arise between horizontality and directiveness. Freire

these interrelationships – between the societies and within a

presents two images of educators -- those that prescribe and ascribe to the process of education as one where they

society – are grounded in an assumption of homogeneity which

are in control and treat the learners as marginal to society

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

and the other where the educator assumes the role of one

Are all patterns of dominance equal? If not, how they differ may be relevant to exercises in the liberation of such societies; for ex-

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

ample, violence patterns, gender roles, and colonization history

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

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

the range of educational possibilities where personal-

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

ity, motivations and subject matter are variables to consider suggests that there might be more than just

although rooted in economic and historical conditions, the term

two roles for an educator to assume. If the educator

‘Third World’ is problematic for it suggests identiﬁcation in

can be conscious of his/her assumptions and actively

opposition to industrialized countries. What are alternate forms of

promotes an environment of equals, has he/she

self-image and deﬁnition a society can choose?

balanced directiveness and horizontality? Perhaps, but the recognition and integration of the learner’s reality is a starting point. The underlying implica-

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.

tion that the learner must be considered part of the society and the educational process is a strength in Freire’s pedagogy.

12 English

Portuguese

Dutch

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

É importante que professores e alunos sejam curiosos, insti-

Hij behoort tot diegenen die hun gedachte voortdurend

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

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

nuanceren; iedere zin die hij neerschrijft biedt stof tot

commit to follow through with participative methods for

se ache repousado no saber de que a pedra fundamental

nadenken. Elke poging tot synthese - die uiteraard al eigen

change. Mechanistic approaches to reform are doomed to

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

accenten legt - houdt dus het gevaar in van vertekening.

failure because the oppressed cannot be simply told how

portanto, que se proporcionem momentos para experiên-

In woord en geschrift vertrekt hij natuurlijk in de eerste

to alter their previous experiences with oppression. “Peas-

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

plaats vanuit zijn rijke ervaring met de meest achterg-

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

a dialogar, a fazer de suas aulas momentos de liberdade

estelde bevolkingsgroepen in twee Latijns-Amerikaanse

relationships and a new style of life radically opposed to

para falar, debater e ser aberto para compreender o querer

landen. Zonder vergelijking met dergelijke toestanden,

the previous one”. (p. 31).

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

toch maken wij een crisis door met ernstige gevolgen op

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

velerlei gebied, niet het minst inzake opvoeding en onder-

This can only be achieved by engaging them in a

bem ingênuo, que permite atitudes erradas e não impõe

wijs. Bijna profetisch klinkt de zin van de reeds hoger

dialectic process of discovery. The process of adult

limites, ou que sente pena da situação de menos experiente

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

literacy requires teachers and learners to enter into

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

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

a contract of authentic dialogue; they must become

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

Noordatlantische beschaving de hele wereld heeft

active subjects in this change. This “cultural action”

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

ontkracht, zullen de sporen van de verarming ook op

begins with the thematic exploration of generative

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

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

themes, and the facilitating of critical thinking

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

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

processes. Human beings, unlike other animals, have

aluno descobrindo o conhecimento.

en wat dat betreft is de geëngageerde Latijns-Ameri-

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

kaan een wereldburger.

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

É digna de nota a capacidade que tem a experiência

praxis (constant movement from thought to action, to

pedagógica para despertar, estimular e desenvolver

Hem interesseren de slachtoffers, ook wanneer ze ver weg

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

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

wonen. Laten wij die woorden indachtig zijn bij onze

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

a qual a prática educativa perde o sentido. É esta

alfabetiseringsprojecten. Voor wat onderwijs en opvoeding in

this reality construction of what Freire calls “thought-

força misteriosa, às vezes chamada vocação, que

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

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

explica a quase devoção com que a grande maioria do

lopende opvattingen bij een pedagoog als Célestin Freinet. Ook

illiterate people are passive and hungry for words and reality,

magistério nele permanece, apesar da imoralidade dos

hij en zijn geestelijke erfgenamen beoefenen de dialoog met de

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

salários. E não apenas permanece, mas cumpre, como

schoolkinderen om ze te vormen vanuit hun eigen leefwereld

their own understanding of words and thereby alter and

pode, seu dever (p. 161).

en persoonlijke ervaring. Misschien moet het pedagogisch

change their perceptions of their socio-cultural reality. Freire

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

makes the point that people do not chose to be marginalised

Nessa obra, portanto, expondo os saberes que considera

mensen op?” en minder bekommerd zijn om het formuleren

by their illiteracy. Their state of illiteracy is perpetuated by

necessários à prática docente, Paulo Freire orienta ao mesmo

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

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

tempo que incentiva os educadores e educadoras a reﬂetirem

denken, kan ook kritisch denken voortbrengen leert ons Paulo

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

sobre seus fazeres pedagógicos, modiﬁcando aquilo que

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

again salvation from the despondency of illiteracy.

acharem preciso, mas especialmente aperfeiçoando o trabalho,

wijkende horizont waarheen de tocht nooit eindigt. Maar de

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

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

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

leving waarin vrede heerst wel groter. Paulo Freire overleed op

esperanças e possibilidades de mudanças daquilo que em sua

75 jarige leeftijd op 2 mei in Rio De Janeiro.

visão necessita mudar.

Dendekker Roman Italic 6 /11 (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 ervan 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 manifesteert. ‘Mens worden’ gebeurt in praxis. Er kan dus geen scheiding gemaakt worden tussen de actie en de reflectie. De dialoog kan slechts gebeuren door het spreken 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 veranderen.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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15 Dendekker Roman

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Culture, Work and Social identity Description: This theme aims to contribute towards a reďŹ&#x201A;ection on the individual aspects of cultures, in an attempt to understand the processes of the production of cultural identities and their relationships with sustainable human economic development. In substance, the theme aims to provoke reďŹ&#x201A;ectnal and international levels.

Dendekker Italic 35 /44 (english)

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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 estudar e entender o mundo, relacionando os conhecimentos 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.

Dendekker Italic 25 /36 (portuguese)

Freire also believed that it would be necessary to help educators to see that education is inherently political and that as progressive educators, they should be committed to increasing participation of the “underclass,” to sustaining coherence between their values and their practice, and to a utilizing a democratic pedagogy that liberates students’ thinking. Educators also would need to learn how to implement the dialogical pedagogy that is part and parcel of Freire’scurricular reform eforts.

Dendekker Italic 30 /42 (english)

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29 Ensuring a democratization of process as well as outcome Freire â&#x20AC;&#x153;the struggle against elitism and authoritarianismâ&#x20AC;? as one of the primary goals of his administration (p. 81). He believed that coherence 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 vigilant that democratic education must be implemented 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 ensure participation. Moreover, participation, according to Freire, must not be merely token or superďŹ cial, but instead, efforts must be made to ensure that people have input into the decisionmaking process. Dendekker Italic 25/34 (english)

30 Freire believed that the dominant conceptions of illiteracy are ‘naïve’ for considering it as a disease and not a manifestation of social inequity. If educators perceive illiteracy 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 ‘problematize’ situations. Texts should engage learners in challenging the status quo, not in memorizing 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)

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34 Freire introduz Pedagogia da autonomia explicando suas razões para analisar a prática pedagógica do professor 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.

crítica, não ingênua, com questionamentos, e orienta seus educandos a seguirem também essa linha metodológica de estudar e entender o mundo, relacionando os conhecimentos 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.

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,

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 (...)

não importa se trabalhamos com crianças, jovens ou com adultos, que devemos lutar (p. 17 e 19).

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).

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 aprendizagem 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 construção 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

Dendekker Italic 10/15 (portuguese)

Ensinar, para Freire, requer aceitar os riscos do desafio 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 conceder uns aos outros (...) O professor que desrespeita a curiosidade 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).

36 Dendekker Italic

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He took on this challenge in order to maintain coherence between his words and actions as a means of putting into practice his ideas and dreams for education. Dendekker Bold 60 / 63 (english)

No primeiro momento fala “das tramas da infância, da mocidade, dos começos da maturidade” (p. 12), em que foi sendo pensada a obra Pedagogia do oprimido. Fala de como aprendeu a escrevêla: primeiro falando dela, falando das situações em que suas idéias foram sendo gestadas. Dendekker Bold 42 / 50 (portuguese)

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 verhuist 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 overlijden van vader Freire brengt armoede en honger in het gezin.

Dendekker Bold 30 / 36 (dutch)

NNN

43 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. After 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 putting into practice his ideas and dreams for education. 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, describes the achievements as well as shortcomings of the administration. Through these chapters, readers are able to see Freire’s efforts to translate theory into practice, and also gain an understanding of Freire’s action plan for the transformation of urban public schooling.

Dendekker Bold 22 / 30 (english)

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 dominator/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 –v 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 example, 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.

Dendekker Bold 14 / 24 (english)

EEE

47 As Primeiras palavras de Pedagogia da esperança 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 embate. 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 pedagogia 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 descobrindo 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”.

Dendekker Bold 10 / 15 (portuguese)

Enfim, Freire nos alerta que, sem poder negar a desesperança como algo concreto e sem desconhecer as razões históricas, econômicas e sociais que a explicam, não podemos prescindir da esperança na luta por um mundo melhor. Com essas primeiras 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 infância, 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 marcam. “Os momentos que vivemos ou são instantes de um processo anteriormente iniciado ou inauguram um novo processo de qualquer forma referido a algo passado” (p. 28). Relembra nesse primeiro momento a experiência vivida no trabalho do SESI, fala de sua preocupação com as relações família-escola, da busca do diálogo para refletir sobre as conseqüências políticas de uma relação pais-filhos baseada no castigo. Ou seja: de como construir relações democráticas vivendo uma relação familiar autoritária. Assim, baseando-se em estudos de Piaget sobre o código moral da criança e sua representação mental do castigo, o grupo então constituído realizou uma série de debates com os professores e com as famílias sobre a questão da disciplina, “defendendo uma relação dialógica, amorosa, entre pais, mães, filhas, filhos, que fosse substituindo os castigos violentos” (p. 25).

abcdefghij klmnopqr stuvwxyz Dendekker Bold lowercase

50 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, kunstenaars, 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 schaamteloos exploiteerden. De onderdrukten werden eens te meer met bruut geweld op hun plaats gezet. Paulo Freire heeft intussen wel internationale bekendheid verworven. 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 departement 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 fundamenteel revolutionair perspectief in agogische relaties en agogisch werk, beide tot uitdrukking gebracht in zijn geschriften en in zijn handelen.

Dendekker Bold 13 / 24 (dutch) inverse

52 Dendekker Bold

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53 Paulo Freire e o método de alfabetização de adultos Professor Elias Celso Galvêas Introdução

Um pouco de História

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

A educação de adultos no Brasil ganhou maior importância a partir

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

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

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

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

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

importante foi o MOVIMENTO BRASILEIRO DE ALFABETIZAÇÃO

em grande parte, o atraso cultural e o subdesenvolvimento

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

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

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

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

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

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

ALFABETIZAÇÃO, praticamente sem resultados.

altamente impeditivo do desenvolvimento econômico-social. Educação e Educação de Adultos Dados Gerais sobre Paulo Freire

conceituação e pressupostos teóricopráticos

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

Conforme assinalamos na Introdução deste trabalho, o Brasil ainda

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

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

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

atrasados em matéria de educação, ostentando a cifra vergonhosa

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

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

Contra seu método de alfabetização de adultos surgiram muitas

anos. Inúmeras tentativas foram realizadas visando a alfabetização de

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

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

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

fracassaram, inclusive a do MOBRAL, que conseguiu alfabetizar

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

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

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

que o pouco que aprenderam foi rapidamente esquecido.

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

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

era um programa intensivo de comunização no Nordeste.

representes políticos.

Paulo Freire é totalmente contra as idéias neo-liberais que advogam a preparação técnica e cient íﬁca do aluno, para lhe dar uma proﬁssão.

Daí a sua importância sob dois aspectos:

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

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

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

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

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

dos equipamentos. No mundo moderno, o conhecimento técnico é

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

indispensável para adquirir alguma especialização, que aumenta a

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

produtividade do trabalhador e lhe garante melhores salários.

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

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

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

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

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

da politização, possa participar do poder diretamente ou através da

é a palavra.”

eleição de seus representantes.

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

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

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

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

de pósgraduação de pedagogos, na PUC de São Paulo.

inﬂuenciar politicamente.

Pelas suas idéias e pregação revolucionárias, Paulo Freire foi

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

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

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

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

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

nos Estados Unidos, e doutor honoris causa por 28 universidades

o discurso liberal em matéria de educação, condenando a educação

brasileiras e estrangeiras. Suas principais obras estão traduzidas

puramente técnica e cientíﬁca.

em duas dezenas de línguas, inclusive grego e chinês.

Dendekker family working

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

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

desempenhar com inteira liberdade sua cidadania. É signiﬁcativo o

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

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

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

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

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

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

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

sua palavra equivale a assumir conscientemente, como trabalhador,

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

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

a luta de classes, entre oprimidos e dominantes.

trabalhadores o povo”. Paulo Freire considera o conceito de “educação bancária”, dizendo que o educando funciona como um “fundo

O Método de Alfabetização proposto por Paulo Freire

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

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

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

adultos começa com a crítica do sistema tradicional que tinha a

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

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

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

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

crítica, aﬁrmando que o que pretendem os opressores é transformar a mentalidade dos oprimidos e não a situação que os oprime, e, isto,

Vejamos o caso da consoante “V”:

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

“Eva viu a uva

A ave é do Ivo

Ivo vai à roça”.

Por isso, a educação libertadora do homem visa a construir o diálogo, através do qual os oprimidos possam confrontar os opressores.

Era um método abstrato, pré-fabricado e imposto. A partir daí, Paulo Freire procurou os caminhos para encontrar um jeito mais humano de

A educação como ato político-sócio-cultural

ensinar-aprender a ler e escrever.

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

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

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

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

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

amor”. As “palavras geradoras”

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

A primeira etapa pedagógica de construção do método foi chamada

da sociedade”.

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

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

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

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

vocabular” e “investigação do universo temático”.

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

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

tendem que a estrutura econômica do País, comandada pelos grandes

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

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

durante do pesquisa do “universo vocabular etapa realizada no campo

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

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

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

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

à margem do progresso.

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

A inﬂuência marxista foi muito grande nos meios culturais

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

brasileiros e, particularmente na área educacional. Conforme assinala Arnaldo Niskier, em Filosoﬁa da Educação, “o praxis marxista assumiu

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

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

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

transformadora (escola popular) ou ainda a educação contestat ória

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

(escola progressista).

método tradicional de forma ção e aprendizagem das palavras através

Seus defensores atribuem à educação um caráter essencialmente

da formação de sílabas básicas.

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.

55 O método prático

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

As palavras geradoras, como dissemos, são escolhidas após pesquisa

“circuito de cultura entre educadores e educandos, possibilitando a

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

colocação de temas geradores para discussão através do diálogo.

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

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

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

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

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

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

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

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

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

Uma idéia desse contexto pode ser visualizada na discussão da palavra

repetido, várias vezes, pelos educandos.

geradora SALÁRIO. Vejamos:

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

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;

completando o quadro com os respectivos fonemas:

- repouso semanal e férias.

FA FE FI FO FU VA VE VI VO VU

2) Finalidade da conversa:

LA LE LI LO LU

- discutir a situação do salário dos trabalhadores; - despertar no grupo o conhecimento das leis trabalhistas;

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

- levar o grupo a exigir salários justos.

VELA, VOVO, VIVO, LUVA, LEVE, FILA, VILA.

Evidentemente, o sentido pedagógico do método Paulo Freire é a politização do trabalhador, único meio de fortalecer a classe dos

Outro exemplo, adaptável ao meio ambiente, é a palavra

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

TRABALHO OU SALÁRIO.

desigualdades e a favor da liberdade.

TRA TRE TRI TRO TRU BA BE BI BO BU

BIBLIOGRAFIA

LHA LHE LHI LHO LHU

Editora Paz e Terra, Rio, 1970.

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

Freire, Paulo. Pedagogia do Oprimido

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.

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;

Confederação Nacional do Comércio. A Educação no Brasil Coletânea de diversos autores, Rio 1995.

- as diﬁculdades fonéticas da língua; e

Revista VEJA edição de 29/06/96.

- o sentido pragmático dos exercícios.

Paiva, Vanilda Pereira. Paulo Freire e o Nacionalismo Desenvolvimentista, 1980.

A Fake Human

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

But once again, tension between directiveness 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. Fake Human Two 62 / 75

C D

Porto Alegre is een stad waar sinds een aantal jaar geĂŤxperimenteerd wordt met participatieve democratie. In tegenstelling tot onze vertegenwoordigingsdemocratie heeft de burger er een werkelijke inbreng. Het eerste jaar van dit experiment kon de overheid 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 kunnen gaan met een participatieve democratie. Het verliep gunstig en het derde jaar kon de stad weer rekenen op overheidssteun. Fake Human 42 / 50 (dutch)

1267

E F

63 Paulo Freire does assist the reader with a practical application of his methodology in the Appendix of Cultural Action for Freedom pp. 5355. He illustrates the act of knowing via the use of the generative word favela, slum, shantytown in Portuguese. The tension between directiveness 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 subjective 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 negative, but rather a necessity if we are to follow Freire’s own suggestion of scrutiny and ontological relevance. Fake Human 25 / 31 (english)

G H

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Brazil is a pool of contrasts. It is the worldâ&#x20AC;&#x2122;s soccer champion and a major exporter of high quality software. Then again, Brazil is also one of the globeâ&#x20AC;&#x2122;s most unfair distributors of wealth, and its rates of child mortality and illiteracy are astronomical. But we will try to change that.

J K M 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’ reality. 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 subjects -- the educator and the learners -- in the act of knowing they achieve dialogue. p. 53” But once again, tension between directiveness 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 decodification, 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 discussion frame; it is the concrete context of slum reality. The learners name and describe it superficially with regards to the favela’s Fake Human 20 / 25 (english)

every-day apparatus e.g. what life is like and who lives there. The theoretical context refers to reflection. It occurs in the discussion 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 theoretical is actually circular for the subjects will explore and reexplore ad-miration to re-ad-miration their realities in this learning 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 dehumanizing reality is recognized and analyzed, and annunciation where new forms of transformation are formulated praxis. Thus, decodification, is a multi-dimensional step where there is breaking down of the knowable object for critical analysis reflection and future action upon this reflection.

70 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 Fake Human Two 14 / 17.5 (english)

assembled and consulted with many university experts from different fields. After they had completed their initial discussions, 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 participation 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 previous 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 regarding 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 period, 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.

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 ten

described the barriers that he encountered, particularly in the dire physical state of the schools. The struggle against an entrenched bureaucracy, longstanding ideo Yet it was encouraging to see the progress he was able to make while still adhering strongly to his values.

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

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his curricular reform efforts, he described how he first

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

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

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

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

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

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

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

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

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

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

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

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

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

underprivileged.” p. 33

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

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

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

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

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

ings with university professors and curricular specialists from across various

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

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

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

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

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

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

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

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

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

determine what they needed and wanted from schools.

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

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

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

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

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

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

plies for poor children.

for students and helps them to critically understand the world around them. Freire argues that the curricular reform, along with the ongoing teacher

Creating schools to be creativity centers, including curricular reform

education described below, helped lead to the reduction of student failure and dropout levels in São Paulo.

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

Instituting permanent professional development for teachers

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

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

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

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

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

Freire believed that instituting permanent professional development for teach-

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

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

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

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

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

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

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

the essential link between theory and practice.

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. Fake Human 11 / 18 (english)

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84 In partial fulﬁlment of the requirements for Type & Media The Royal Academy of Arts, The Hague, The Netherlands 2004 / 2005 Docententeam Erik van Blokland Jan Willem Stas Peter Verheul Gastdocenten Françoise Berserik Wigger Bierma Liz Bijl Peter Bil’ak Frank Blokland Petr van Blokland John Downer Paul van der Laan Frans van Mourik Christoph Noordzij Just van Rossum Fred Smeijers Gasten

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