1.5 Conscientisation and Liberation Psychology: Freire and Martin-Baró "[T]he more radical the person is, the more fully he or she enters into reality so that, knowing it better, he or she can transform it. This individual is not afraid to confront, to listen, and to see the world unveiled. This person is not afraid to meet the people or to enter into a dialogue with them. This person does not consider himself or herself the proprietor of history or of all people, or the liberator of the oppressed; but he or she does commit himself or herself, within history, to fight at their side" (Freire, 1971). 1.5.1 Freire Another important theoretical and ideological input into the present research comes from the tradition of liberation psychology, and particularly from the perspectives of Freire and Martin-Baró. In Marx’s view the proletariat (citizen) is oppressed via class systems and the power of capitalism leads to exploitation 2004). It is the proletariat who need to displace and revolutionise this (Mayo, system. Martin-Baró’s (1996) liberation psychology was developed from Marx’s theory, while Freire and other theorists developed the idea of conscientisation; becoming involved in consciousness-raising to challenge personal and social oppression and to engender social change (Parker, 2007). For Freire, society does not consist of autonomous individuals with no social consciousness. Instead, people are capable of working collaboratively together with a social consciousness towards liberation within oppressive structures. The aim is to have a society characterised by solidarity, pro-action, and engagement in critical thinking (Freire, 1973). Freirean pedagogy advocates that the oppressed should work side-by-side to challenge and raise awareness by generating new knowledge to transform their social reality.
1.5 Conscientisation and Liberation Psychology: Freire and Martin-Baró "[T]he more radical the person is, the more fully he or she enters into reality so that, knowing it better, he or she can transform it. This individual is not afraid to confront, to listen, and to see the world unveiled. This person is not afraid to meet the people or to enter into a dialogue with them. This person does not consider himself or herself the proprietor of history or of all people, or the liberator of the oppressed; but he or she does commit himself or herself, within history, to fight at their side" (Freire, 1971). 1.5.1 Freire Another important theoretical and ideological input into the present research comes from the tradition of liberation psychology, and particularly from the perspectives of Freire and Martin-Baró. In Marx’s view the proletariat (citizen) is oppressed via class systems and the power of capitalism leads to exploitation (Mayo, 2004). It is the proletariat who need to displace and revolutionise this system. Martin-Baró’s (1996) liberation psychology was developed from Marx’s theory, while Freire and other theorists developed the idea of conscientisation; becoming involved in consciousness-raising to challenge personal and social oppression and to engender social change (Parker, 2007). For Freire, society does not consist of autonomous individuals with no social consciousness. Instead, people are capable of working collaboratively together with a social consciousness towards liberation within oppressive structures. The aim is to have a society characterised by solidarity, pro-action, and engagement in critical thinking (Freire, 1973). Freirean pedagogy advocates that the oppressed should work side-by-side to challenge and raise awareness by generating new knowledge to transform their social reality.
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