One of the central claims that Paulo Freire makes in his work is that people need to be involved in their own freedom from oppression by means of education; it's not something that can be given to them by others—they need to be active participants. Because of this, he writes Pedagogy of the Oppressed rather than for the oppressed; it is something created with and by them.
In the first chapter of the book, Freire writes:
This book will present some aspects of what the writer has termed the pedagogy of the oppressed, a pedagogy which must be forged with, not for, the oppressed (whether individuals or peoples) in the incessant struggle to regain their humanity.
He goes on to explain that the people have to be involved in the fight to be free. It's a necessary part of becoming free. No one else can give it to them. They...
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have to recognize themselves as part of the structure that is oppressing them so that they can learn to be free of it. It's about active participation in their own release as they work, through education and self-awareness, to find liberty and step outside of being an oppressed person. Freire believed that this would be best accomplished using the language and base knowledge of the people he saw as oppressed rather than traditional teaching methods.
This is an interesting question because I think it addresses two issues: one of semantics and one of meaning. Typically, "for" is used when one person gives something to another person: for example, this gift is for you. "Of," on the other hand, is used when one belongs to something or is part of something: for example, she is of Irish descent.
In Freire's case, the main message he is trying to get across is that pedagogy (education) should come from a community, and they should have a say and an active role in their education. He believes education should be more bottom-up as opposed to top-down; it should not, according to him, simply be a person giving education to another. For implies that one person (in this case, the oppressor) gives education to another. Freire address this when he writes that "false charity constrains the fearful and subdued, the 'rejects of life,' to extend their trembling hands" (Freire 45). Pedagogy must come from the people, the oppressed, and be "of" them. It cannot be given to them as some form of false charity.
Freire's book is titled Pedagogy of the Oppressed because his thesis asserts that traditional education methods are responsible for creating and sustaining an oppressor-oppressed model. In this model, the teacher is an instrument of the oppressor, and the student is the oppressed. The word of indicates a state of being; this is the way things are. The word of is exploratory in nature, as Freire examines how students have become oppressed, and suggests that a radical shift in pedagogy is required in order to break the oppressor-oppressed cycle.
A pedagogy for the oppressed would indicate a prescription, either a solution for bringing a person out of oppression, or a method of creating an oppressed person. While Freire provides suggestions for upending pedagogies -- the most popular of which is what we now call the "flipped classroom" -- his purpose is not to prescribe a pedagogy, but to inspire teachers, students, and societies to break away from old models.