Social Reformation: The Consciousness Raising Theory of Paulo Freire

Paulo Freire was a radical educational reformist who viewed social change as the primary objective of adult education. According to Freire, education is never neutral, whether in a formal or informal setting. The interaction between the educator and learners does not occur in a vacuum; everyone brings their culture, beliefs, experiences, and survival skills to the table. Education commences with people's experiences and either reinforces or challenges the existing social forces that render them submissive or subservient (Shor, 1987).

Freire asserted that adult education should cultivate critical consciousness among individuals and groups while teaching them how to read. His philosophy embodies an emancipatory perspective on personal and social transformation. Originating from his work in literacy education with illiterate and oppressed farmers in Brazil, Freire's efforts were guided by the aspiration for political liberation and freedom from oppression. His liberatory approach to adult education underscores the potential of education to rectify social, political, and economic inequalities (Magro, 2002).

Freire contended that educators should reject what he termed the "banking model" of teaching, in which teachers possess knowledge and deposit it into the minds of students. He believed this model empowers the teacher instead of the students. Freire proposed that educators should become co-learners, collaborating with learners and becoming integrated into their culture (Cranton, 2000). Learners engage in the learning process not by merely absorbing facts, but by constructing their reality through social exchange with others (Shor, 1987).

Freire's transformative theory is rooted in the concepts of conscientization (consciousness raising) and dialogue. Critical consciousness involves a process in which learners develop the capacity to analyze, pose questions, and take action within the social, political, cultural, and economic contexts that influence and shape their lives (Dirx, 1998, p.3). Taylor (1993) further elaborated on Freire's notion of conscientization, defining it as the process of cultivating consciousness that holds the power to transform reality. Conscientization is pertinent for educators interested in the humanistic implications of mobilizing people to take action and change their reality. The fundamental principle of conscientization centers on the equality of all individuals, their inherent right to knowledge and education, and their freedom to critique and effect change in their living conditions. Conscientization is achieved through engaging in a critical dialogue, necessitating individuals to scrutinize their reality, beliefs, and assumptions (Taylor, 1993).

Freire's theoretical framework was influenced by the philosophies of Aristotle, Karl Marx, and Jean Paul Sartre. His concept of humanization drew from Aristotelian ethics, which posits that the distinguishing characteristic of humans, setting them apart from all other entities, is their capacity to reason, as cited by Dale (1983, p. 57). Freire adopted this notion and further argued that depriving any human of the ability to reason constitutes a violation of their fundamental humanity. Freire found inspiration in the tradition of Marxist humanism, which emphasizes ethics, democracy, and human development.

As a Christian humanist, Freire advocated for the intrinsic value of human beings, asserting that they have an "ontological vocation" to become the best they can be, not in isolation, but in relation to others (Schugurensky, 2011). Sartre's existentialist philosophy posits that "existence precedes essence," meaning that to comprehend something, we must first learn about its fundamental nature. Existentialism allows individuals to redefine themselves. This transformation occurs when individuals reflect on their own experiences that have shaped their perspectives. Unless they realize they can base their decisions on their own experiences, people will continue to make choices based on the influence of others. From this belief, Freire emphasized that human beings possess the capacity to attain a high level of thinking and forge meaningful social relationships (Dale, 2003).

Hart (1990) cited Allen (1973), who proposed a framework for liberation through consciousness raising. This framework comprises four phases: opening up (establishing an environment of comfort and trust); sharing (structuring a collection of parallel experiences); analyzing (the phase during which inquiries into how society functions can occur); and abstracting (analyzing and discussing conceptual theory). Allen clarified that these four phases are not necessarily consecutive stages, but the elements of each stage are continually present.

Freire advocated for a problem-posing method in which teachers and students learn collaboratively through dialogue. Problem posing involves a group process that employs learners' personal experiences to foster social connectedness and responsibility. Freire (2006) defined dialogue as the "encounter between humans, mediated by the world, in order to name the world" (p. 88). Freire contended that the problem-posing approach is a democratic means for learners to engage in the discourse on knowledge and society. This method necessitates the teacher's cognitive engagement, whether in crafting a project or engaging in dialogue with the learners. The problem-posing teacher consistently refines their reflections based on the input of the learners. The learners are not passive listeners but actively engage in dialogue and co-investigate with the teacher (Freire, 2006). Freire advocated for teachers to view themselves as co-learners, actively seeking to learn about the culture and values of their students, and to encourage, empower, and respect the values of the learners.

Freire's literacy pedagogy, or method as it has come to be known, was founded on the linguistic and social realities of students. He recommended that literacy teachers conduct ethnographic research within the students' community, documenting their linguistic environment, extracting generative themes and key words from the local culture, and engaging in a dialogical process with students to develop a social analysis while simultaneously delving into the study of words at the syllable level, phonetically. In this manner, students learn to read both the word and the world (Barlett, p.347).

Education does not stand above people, nor is it a mere dispenser of information. It is a co-learning experience through dialogue; both the teacher and the learner share mutual responsibility for the learning process, growth, and transformation (Cranton, 2000). Freire's egalitarian student-teacher relationship fosters an educational environment that is nurturing, where shared information can elevate consciousness and facilitate an emancipatory transformation. Through the practice of critical reflection, problem posing, and dialogue, transformation is nurtured, with the central aim of democratizing society.

At the core of Freire's theory lies the call for adult educators to find ways to align their classroom practices with the struggles for social change. He argued that educators must explore the non-positivist nature of the knowledge they impart, and in the process of generating such knowledge, they further their dedication and action to change the world (Frankenstein, 1987).

Reem El-Radi, Ph.D.

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