Critical Reflection 3: An exploration of critical consciousness and the relationships of theory and knowledge

Paulo Freire in his literary work “Pedagogy of the Oppressed” defines “dehumanization” as “only those whose humanity has been stolen but also those who have stolen it.” (Freire 1981) Freire further explains that dehumanization involves, and is a disfigurement of ones purpose in route to becoming more “fully human.” Freire explains that dehumanization's has come as a product of oppression, and that in efforts of those who we can identify as the “colonizers,” they have dehumanized the demographics that they consider “less than” in an effort to keep them oppressed. Freire develops that humanization is both a historical and ontological vocation, and is the process of one becoming more fully human. Forms of dehumanization that we have seen over the course of history is The Holocaust. Many minority groups, but mainly emphasizing in the Jewish community at that time, were subjected to being shaved bald, being fed little to no food, having to eat off the floor, beaten, and their entire livelihoods completely stolen from them. Or we can also take a look to the response by law enforcement during Civil Rights times, where people of color were literally hosed down with burning hot and or cold water, or if we take it even further back, when slaves were beaten and bruised, and their wounds were “healed” by being covered in hot tar, in order to seem more presentable to the white slave masters that were going to buy these slaves, when they were put up for auction like animals. Dehumanization outside of what was described by Freire is the act of making and treating someone as less than human.

Critical consciousness, also known as “conscientização”, is a social concept developed by educational theorist Paulo Freire. Critical consciousness focuses on persons achieving an in-depth understanding of the world, and allowing for the perception and exposure of socio-political contradictions. Freire explores the aspect of oppression, and the foundations of liberation. He explains that in order for someone to experience liberation, it calls for the development of critical consciousness and critical thinking processes of that person. Freire asserts that critical consciousness is only possible through a pedagogy that creates a relationship between those who teach, and those who learn, encouraging learners to participate in dialogues and practicing “humanization” between and thought and corresponding actions.

Paulo Freire and Myles Horton discuss the relation between practice theory and knowledge that can be applied to the ongoing conversation in regards to social change and education. Theory, and explained by Freire is an idea that one creates in order to gain and further their knowledge, but in order for someone to gain knowledge, they must begin to practice theory, which in turn results in more knowledge. This is what we know as “authentic knowledge.” In my community engagement this semester, I am working for RotaCare, and I think that if I become more intuitive by asking questions about the organization and how to positively promote a learning workspace, and engage in dialogues similar to Horton and Freire’s, with my community and peers, it would allow me to practice this idea of “authentic knowledge” as described by both authors.