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

Viv Grigg, Oct 2002Towards resolving the dialectic between

Liberationists and Evangelicals

Objectives1. Reflect on the contributions

and problems of Freire’s renowned work

2. Take positive elements of Freire’s pedagogy and integrate into an evangelical approach among the poor.

3. 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)

Beyond Dialogue: Transformational Conversations

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

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 facilitatorStory 2: Developing an Auckland Business Theology

The Context of Freire 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

Freire and Training

Freire was focused on a political education

The Major Contribution of Freiere

1. Spoke to the issues of the time2. Speaks to the eternal issues of oppression3. Dialogue – these peasants know more than I do, a democratic, emic

position to learning and teaching (dialogue, hope, humility, sympathy).4. Theory of education for political change5. Conscientizacao – the raising of consciousness6. Emic Understanding of the educational process7. Astute observations of the nature of oppressed mindset

• Fear of Freedom • Limits• Culture of silence

8. Foundation of many themes in liberation theology, which sought to take his pedagogical approach into theological arenas. Good or bad?

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

Evangelical vs Marxist Dialectics

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

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

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

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

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.