Because the oppressor exists within their oppressed comrades, when they attack those comrades they are indirectly attacking the oppressor as well.
It would be an extremely naive attitude to wait for the ruling classes to develop a form of education that would provide the dominated classes to understand social injustices in a critical way.
Oppression – overwhelming control – is necrophilic; it is nourished by love of death, not life.
Discovering himself to be an oppressor may cause considerable anguish, but it does not necessarily lead to solidarity with the oppressed. Rationalizing his guilt through paternalistic treatment of the oppressed, all the while holding them fast in a position of dependence, will not do. Solidarity requires that one enter into the situation of those with whom one is solidary; it is a radical posture.
The oppressor is solidary with the oppressed only when he stops regarding the oppressed as an abstract category and sees them as persons who have been unjustly dealt with, deprived of their voice, cheated in the sale of their labor – when he stops making pious, sentimental, and individualistic gestures and risks an act of love.
Without this faith in people, dialogue is a farce which inevitably degenerates into paternalistic manipulation.
As the oppressors dehumanize others and violate their rights, they themselves also become dehumanized. As the oppressed, fighting to be human, take away the oppressors’ power to dominate and suppress, they restore to the oppressors the humanity they had lost in the exercise of oppression.
For the oppressors, “human beings” refers only to themselves; other people are “things.” For the oppressors, there exists only one right: their right to live in peace, over against the right, not always even recognized, but simply conceded, of the oppressed to survival. And they make this concession only because the existence of the oppressed is necessary to their own existence.
They forget that their fundamental objective is to fight alongside the people for the recovery of the people’s stolen humanity, not to “win the people over” to their side. Such a phrase does not belong in the vocabulary of revolutionary leaders, but in that of the oppressor. The revolutionary’s role is to liberate, and be liberated, with the people – not to win them over.
Education either functions as an instrument that is used to facilitate the integration of the younger generation into the logic of the present system and bring about conformity to it, or it becomes “the practice of freedom,” the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world.
There is no such thing as a neutral educational process.
Attempting to liberate the oppressed without their reflective participation in the act of liberation is to treat them as objects which must be saved from a burning building; it is to lead them into the populist pitfall and transform them into masses which can be manipulated.
To achieve critical consciousness of the facts that it is necessary to be the “owner of one’s own labor,” that labor “constitutes part of the human person,” and that “a human being can neither be sold nor can he sell himself” is to go a step beyond the deception of palliative solutions. It is to engage in authentic transformation of reality in order, by humanizing that reality, to humanize women and men.
Each, however, as he revolves about “his” truth, feels threatened if that truth is questioned. Thus, each considers anything that is not “his” truth a lie.
Liberation – not a gift, not a self-achievement, but a mutual process.
Language is being used to make social inequality invisible.
Although one cannot reduce everything to class, class remains an important factor in our understanding of multiple forms of oppression.
I must intervene in teaching the peasants that their hunger is socially constructed and work with them to help identify those responsible for this social construction, which is, in my view, a crime against humanity. Therefore, we need to intervene not only pedagogically but also ethically.
Any situation in which A objectively exploits B or hinders his pursuit of self-affirmation as a responsible person is an act of oppression. Such a situation in itself constitutes violence, even when sweetened by false generosity, because it interferes with the individual’s ontological and historical vocation to be more fully human. With the establishment of a relationship of oppression, violence has already begun. Never in history has violence been initiated by the oppressed.
Any situation in which some individuals prevent others from engaging in the process of inquiry is one of violence.