Pedagogy of the Oppressed

False consciousness is a result (and a tool) of oppression in which the perception of oneself and the world is distorted. What characterizes the oppressor consciousness and the oppressed consciousness, respectively? What are the consequences of false consciousness,and how can it be overcome?

What is the banking form of education, and how does it serve the interests of the oppressor? Why are its methods inappropriate in the struggle for liberation?

What are the advantages of the problem-posing approach to education? How does it counter the falsification of reality that Freire claims is the result of banking education? How does it serve the struggle for liberation?

Dialogue is fundamental in Freire’s theory of education and revolutionary action. What is the value of dialogue, in his view, and how does he make the case for its importance?

What are the roles of the educator and revolutionary leader in the struggle for liberation? How do they secure the trust and cooperation of the oppressed?

Freire says that revolutionary action necessitates “cultural action.” What does he mean by this, and how are the two forms of action related?

What are the forms of the “dialogical” cultural action employed by the revolutionary leaders? How do these respond to the cultural action of the oppressor, which aims to preserve his dominance over the oppressed?

At the start of Pedagogy of the Oppressed, Freire claims that “the great humanistic and historical task of the oppressed [is] to liberate themselves and their oppressors as well.” What does he mean by this, and how is it to be accomplished?