Paulo Freire Quotes

School reform is not enough. The notion of schooling itself must be challenged.

All efforts at self-transformation challenge us to engage in on-going, critical self-examination and reflection about feminist practice, and about how we live in the world. This individual commitment, when coupled with engagement in collective discussion, provides a space for critical feedback which strengthens our efforts to change and make ourselves anew.

Glorification of the 'natural' is part of the ideology which protects an unnatural society in its struggle against liberation.

... within every form of oppression lies the seeds of liberation.

This is not a jungle war, but a struggle for freedom on every front of human activity.

Teachers and students (leadership and people), co-intent on reality, are both Subjects, not only in the task of unveiling that reality, and thereby coming to know it critically, but in the task of re-creating that knowledge. As they attain this knowledge of reality through common reflection and action, they discover themselves as its permanent re-creators.

I celebrate teaching that enables transgressions - a movement against and beyond boundaries. It is that movement which makes education the practice of freedom.

Our revolution in Burkina Faso draws on the totality of mans experiences since the first breath of humanity. We wish to be the heirs of all the revolutions of the world, of all the liberation struggles of the peoples of the Third World. We draw the lessons of the American revolution.

Feminist education — the feminist classroom — is and should be a place where there is a sense of struggle, where there is visible acknowledgment of the union of theory and practice, where we work together as teachers and students to overcome the estrangement and alienation that have become so much the norm in the contemporary university.

Education as the practice of freedom--as opposed to education as the practice of domination--denies that man is abstract, isolated, independent and unattached to the world; it also denies that the world exists as reality apart from people. Authentic reflection considers neither abstract man nor the world without people, but people in their relations with the world. In these relations consciousness and world are simultaneous: consciousness neither precedes the world nor follows it.

Certain members of the oppressor class join the oppressed in their struggle for liberation.

In problem-posing education, people develop their power to perceive critically the way they exist in the world with which and in which they find themselves; they come to see the world not as a static reality, but as a reality in process, in transformation.

Education must become central to any viable notion of politics willing to imagine a life and future outside of casino capitalism.

It would be a contradiction in terms if the oppressors not only defended but actually implemented a liberating education.

A liberation struggle is like a struggle against dirt. No matter what type of bath you takein three weeks you'll smell like you've never seen a bathtub. What we don't understand about a liberation struggle is you never win it, any more than you "win" clean dishes. As soon as you eat on them, the dishes are dirty again.

Each time we arrive at a new level in extricating ourselves from economic, social, spiritual domination, we have a moment when we dance in the world of these new experiences, only to find that the music soon stops, the dance ends, and we're struggling once again to save ourselves from being thrown back into those conditions.

No pedagogy which is truly liberating can remain distant from the oppressed by treating them as unfortunates and by presenting for their emulation models from among the oppressors. The oppressed must be their own example in the struggle for their redemption (Freire, 1970, p. 54).

Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.

Sometimes people have sympathized with me because long years of my life were spent in jail and in exile. Well, those years ... were a mixed experience. I hated them because they separated me from the dearest thing in the world-the struggle of my people for rebirth. At the same time, they were a blessing because I had what is so rare in this world-the opportunity of thinking about basic issues, the opportunity of examining afresh the beliefs I held.

Now let us begin. Now let us rededicate ourselves to the long and bitter, but beautiful, struggle for a new world. This is the calling of the sons of God, and our brothers wait eagerly for our response. Shall we say the odds are too great? Shall we tell them the struggle is too hard?

There is a beautiful expression in Nicaragua: "struggle is the highest form of song". I love that. We are in the struggle. It's like a river. Once you step into it you become the river. It's not, you go out and click on a couple of charities that you believe in, march in the Women's March, and you're done. Struggle becomes your life, transforming a paradigm that is based on domination into a paradigm of co-operation. Fighting for the liberation of women, of people of color, of indigenous people, of lgbtq communities. Fighting to protect immigrants and assuring the safety of refugees.

I define "politics" as the on-going collective struggle for liberation and for the power to create - not only works of art, but also just and nonviolent social institutions.

Revolution is a serious thing, the most serious thing about a revolutionarys life. When one commits oneself to the struggle, it must be for a lifetime.

Overthrowing capitalism is too small for us. We must overthrow the whole...patriarch!