It is absolutely essential that the oppressed participate in the revolutionary process with an increasingly critical awareness of their role as subjects of the transformation.
Just as it is important in Latin America to discuss ideas that come from North America, I think it is interesting for North Americans to discuss ideas that come from Latin America or Africa and do not insert themselves into capitalist interests.
At a certain point in their existential experience, the oppressed feel an irresistible attraction toward the oppressor and his way of life. Sharing this way of life becomes an overpowering aspiration.
The trust of the people in the leaders reflects the confidence of the leaders in the people.
Education is freedom.
How can the oppressed, as divided, unauthentic beings, participate in developing the pedagogy of their liberation?
Critical and liberating dialogue, which presupposes action, must be carried on with the oppressed at whatever the stage of their struggle for liberation. The content of that dialogue can and should vary in accordance with historical conditions and the level at which the oppressed perceive reality.
It’s no sin to make a critical study of Brazil’s reality. A small percentage own land. Most people don’t.
At times, I have been criticized by some philosophers of education, who place me in postures that they classify pejoratively as ‘revolutionary.’ But I have had the satisfaction of being invited to work in societies making progressive efforts without wavering. They were changing, and so they called on me.
Revolution is born as a social entity within the oppressor society.