Why We Should Hate The Word Humanity - Oppressed-Oppression Relationship In Education

Paulo Freire’s Pedagogy of the Oppressed

“Many of these leaders, however (perhaps due to the natural and understandable biases against pedagogy) have ended up using the ‘educational’ methods employed by the oppressor. They deny pedagogical action in the liberation process, but they use propaganda to convince.”

This essay will delve into the intricate dynamics of education and oppression, weaving together firsthand experiences and broader analyses. The narrative will reflect on my journey through the Turkish educational system, highlighting the stark contrasts and underlying socio-political implications.

Personal Journey Through Educational Systems

Early Academic Success in Istanbul

Since childhood, I harboured a deep disdain for the educational system, which I perceived as oppressive. Growing up in Istanbul, my parents, middle/upper-class white-collar engineers, provided me with a privileged upbringing, allowing me to attend some of the “best” schools in Turkey. My early academic success was due to my ability to memorise information and my curiosity. In this environment, teachers treated us as equals, fostering a sense of self-value and confidence. The pedagogical approach here deviated from the oppressive “banking method” described by Paulo Freire in his book, Pedagogy of the Oppressed:

“On the contrary, banking education maintains and even stimulates

the contradiction through the following attitudes and practices,

which mirror oppressive society as a whole:

(a) the teacher teaches and the students are taught;

(b) the teacher knows everything and the students know nothing;

(d) the teacher talks and the students listen—meekly;

(e) the teacher disciplines and the students are disciplined;

(f) the teacher chooses and enforces his choice, and the students comply;

(g) the teacher acts and the students have the illusion of acting through the actions of the teacher;

(h) the teacher chooses the program content, and the students (who were not consulted) adapt to it;

(i) the teacher confuses the authority of knowledge with his or her professional authority, which she and he sets in opposition to the freedom of the students;

(j) the teacher is the Subject of the learning process, while the pupils are mere objects.”

Shift to Diyarbakir: Encountering Oppression

The move to Diyarbakir, the cultural heart of Kurdish identity in Turkey, marked a drastic shift. Despite attending another “elite” private school, the oppressive dynamics became starkly evident. The teachers embodied the “banking method,” restricting our speech, disregarding our autonomy, and perpetuating mental and physical insults. This environment reflected the broader socio-political context: the Kurdish people, Turkey’s largest minority, have long faced systemic oppression. The Turkish government’s policies aimed at repressing Kurdish language, culture, and identity were mirrored in the education system.

To understand the difference between Istanbul and Diyarbakir, it is essential to grasp the socio-political dynamics in Turkey. Diyarbakir is not just a city; it symbolises Kurdish resilience against decades of systemic oppression by the Turkish state. This divide manifests in various forms, from language suppression to economic marginalisation. In Diyarbakir, even privileged students faced an education designed to perpetuate their subjugation. Teachers, often from the same oppressed background, unknowingly perpetuated the cycle, having internalised the dehumanising ideologies of the oppressors.

Returning to the “Oppressor’s” School

My return to Istanbul for high school at the prestigious German High School presented a new dimension of oppression. Now, my peers, not my teachers, became the oppressors. As a representative of Kurdish culture, I was viewed as an exotic anomaly—intelligent but fundamentally different. This period underscored that oppression persists across different educational settings, tailored to maintain the status quo.

The Illusion of “Humanity” in Education

The narrative thus far illustrates how education perpetuates the oppressor-oppressed dichotomy. The most insidious aspect is the illusion of “humanity” within the system. Discussions on “sensitive” topics are permitted until they challenge the core definitions of humanity upheld by the oppressors. This selective tolerance reveals the fundamental problem: the oppressors’ definition of life and humanity excludes the oppressed.

For instance, in many American contexts, private gun ownership is seen as a fundamental right until those weapons are used to defend the oppressed. In Europe, cultural preservation is a right until it comes to a Muslim woman wearing a hijab. Ukraine’s right to self-defence is unquestioned, while Palestinian children are denied their humanity. White males with mullets are seen as stylish, while Black individuals with braids face scrutiny. These contradictions highlight the hypocrisy embedded in the oppressors’ worldview.

Breaking the Cycle of Oppression

The next step requires a profound understanding of our oppressors, transcending their self-awareness. Education is an endless loop, perpetuating oppression across generations. Breaking this loop necessitates a transformative approach to education—one that instils self-value and self-respect from the earliest stages. As parents, educators, or mentors, we must emphasise the inherent humanity of every individual, countering the dehumanising narratives imposed by oppressors.

Recognising Our Actual Values

To conclude, Paulo Freire’s insight encapsulates the essence of our struggle:

“Self-depreciation is another characteristic of the oppressed, which derives from their internalisation of the opinion the oppressors hold of them. So often do they hear that they are good for nothing, know nothing and are incapable of learning anything – that they are sick, lazy, and unproductive – that in the end they become convinced of their unfitness.”

We possess immense potential if we recognise our true values. To catalyse change, we must advocate for educational reform prioritising critical thinking, inclusivity, and celebrating diverse identities. Community activism should focus on dismantling oppressive structures and fostering environments where every individual can thrive. Only through such concerted efforts can we hope to redefine “humanity” and achieve genuine liberation.

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