Quick, Related Read

Hi Everyone,

Considering the conversations that we have had in class, and that we just finished reading a chapter in Freire’s Pedagogy of the Oppressed, I found this article to be “interesting.” Anyway, I just wanted to share it!





Freire & Bourdieu Questions (by Sera Yusuf)

Hi group! Thanks for letting me join last week..

1. In Freire’s first chapter, he claims that freedom must be “acquired by conquest” by the oppressed through “praxis” (reflection and action) that includes “critical and liberating dialogue”. While it is easy to visualize older students finding their voices and developing critical thinking through effective teaching methods that include discussions and analysis, as opposed to didactic/rote learning methods by the teachers, how do you think Freire’s philosophy can be applied in the early childhood setting where the students are still very young and impressionable?

2. Bourdieu describes three types of capital: economic, social, and cultural. If a person highly desires and works hard to accumulate these types of capital to achieve success, does this conclude that he/she is on their way to become an “oppressor”? How can individuals accumulate these capitals and attain success in various ways but steer clear from becoming what Freire categorizes as an “oppressor” in society, especially since giving back/humanitarianism can be considered as “false generosity”?

See you on Thursday!


Discussion Questions

Hello all! Hope you enjoyed your weekend.

1. In Chapter One of Freire he speaks about violence on the side of both the oppressor and the oppressed. In what ways has this reality of violence been prevalent in schooling and the education system (both overtly and covertly)? In what ways, if any, have you had a hand in perpetuating this sort of symbolic violence on students and their parents?

2. Bourdieu speaks much of cultural and social capital that plays a major role in perpetuating inequalities. Do you believe that it is possible to survive in American society or in the American educational system without having these forms of capital? Also, how may we, if possible, come to see positively and value other groups that perform “non-dominant” forms of cultural capital?

Group: Raj, Arunima, and Jessie

Discussion Questions: Bourdieu and Freire

1. In the Bourdieu reading Forms of Capital Bourdieu states that “This objectification is what makes the difference between the capital of the autodidact, which may be called into question at any time…and the academically sanctioned by legally guaranteed qualifications…”(p. 248). We talk a lot about expanding what it means to be intelligent, do you believe that the self-taught should  be questioned because they lack academic credentials despite being highly skilled in their field? What are the implications for teaching and forms of capital if we do not allow for more self-directed learning? 

2. Paulo Freire in his Pedagogy of the Oppressed, says that the oppressed experience a “duality which has established itself in their innermost being”(p. 48).  In your experience as either a teacher or a student was there ever a time when you wanted to create change but had to grapple with “solidarity and alienation” and how did you reconcile the circumstance?


Group Members: Joey, Jenna, and Abe. 

Thoughts on Freire and Bourdieu

Hi group! Here are some of my musings from this week’s readings. Looking forward to discussing with you! ~Sydney

  1. How could Freire’s call for liberation impact the education system in the United States, on an institutional level or on a smaller-scale (classroom level)? In particular, how could his ideas of conscientization and praxis affect schools? Can you think of any current school examples or educational models that implement or draw on this pedagogy of the oppressed?
  2. In what ways do you see the ideology of meritocracy coming into play as Freire evaluates the relationship between the oppressors and the oppressed (especially considering the second half of chapter 1)? How does Bourdieu’s discussion of capital (cultural, social, and economic) relate to this relationship?
  3. How does one reconcile the idea that liberation must come from the oppressed, with the current hierarchical educational system (students, teachers, principals, superintendents, etc. all the way to the federal level)? What might Freire’s response to this question be, especially in terms of the distinction between “systemic education” and “educational projects” (p.54)?