Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarPedagogy for Pakistan

Introduction: Freire in Pakistan?

In his 1970 signature work, Pedagogy of the Oppressed, Paulo Freire

outlines the conceptual and philosophical aspects of his road from oppression

to liberation through the dialogical1 education of a nation’s poorest and

most marginalized people; his work as an educator focused on Brazil, Chile,

Guinea-Bissau and Nicaragua2. This paper examines the notion of the Pedagogy

as a potential instrument of liberation, and for the elevation of the masses

in Pakistan. First it will elaborate the current state development and

security in Pakistan; next it will explore some of the attempts underway to

improve those conditions. In particular, this paper will explore the use of

Freirean liberation in rural Pakistan and demonstrate how very relevant

Freire’s work is today. Finally, it will ask if, based on what this praxis

could potentially achieve and by extension, Pedagogy is a potential tool for

regional and global security via resistance to insurgent factions currently

occupying swaths of the country.3 After analyzing the philosophies and

assumptions presented in Pedagogy, I believe that the achieving of Freirean

goals in a dialogic educational approach can indeed be an instrument for

liberation in Pakistan.

Pakistan

Pakistan, or “Land of the Pure” in Urdu and ancient Persian4, is a

country in South Asia with shoreline on the Arabian Sea, lying to the

northwest of India and to the east of Afghanistan and Iran; to the north lies

a small portion of a border with China. Current political tensions include

longstanding tensions with India (and their rival development of nuclear

1 See definitions in Appendices I and II2 Raja, N. (2005). P 23 See Appendix IV4 http://www.uh.edu/~sriaz/pakistan/ and Encyclopedia Britannica (2010)

6 December 2010 Page 1

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarprograms), influx of refugees from Afghanistan due to both the current ‘war

on terror’ being waged there and the previous Afghani-Soviet war, tensions in

the Kashmir region where an ongoing debate between sovereignty or separate

possession of the territory by India and/or Pakistan often leads to violence,

and most importantly for the case of this paper, longstanding deficiencies in

development and continued widespread poverty and deprivation in many of the

more remote areas of the country.

GDP in Pakistan is estimated at $2400 per capita; however concentration

of that wealth among the elites and urban population leaves many in the

lurch. Pakistan, considered a Low Income country, falls at number 125/169 on

the UN’s Human Development Index5 (Value of .490), and at 145/169 for

unemployment (14% in 2009). Estimates place 24% of its population living

below the poverty line, 31-38% of children under 5 moderately to severely

underweight, and 42% of children under 5 moderately to severely stunted in

growth;6 in 2005 22.6% of the population was living on less than $1 per day,

and in 2006 23% of the population was consuming less than the minimum level

of dietary energy consumption7, “in 1992 some 35 million Pakistanis, or about

30 percent of the population, were unable to afford nutritionally adequate

food or to afford any nonfood items at all .8”

Marginalization of women is another ongoing issue in Pakistani society;

in general, all except the poorest of women are expected to stay at home,

adhere to the principles of Sharia law, and not work. In 1991, there were

111 males to every 100 females, which was seen to reflect “the secondary

status of females in Pakistani society, especially their lack of access to

quality medical care,” though recent advances in the availability of medical

facilities and access to quality medical care has brought that figure closer

5 See Appendix III for HDI components and comparisons to neighboring and reference countries.6 UNICEF (2010). And CIA (2010).7 WHO (2008) Pakistan: Health Profile8 Blood. (1994) Pakistan – Health and Welfare

6 December 2010 Page 2

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarto 106/1009. It is estimated that up to 70% of Pakistani women experience

domestic violence including beatings and broken bones, sexual violence or

torture, acid attacks or being burned alive.10 The situation is not entirely

bleak, however; “change has occurred most rapidly among the urban middle-

income group, inspired by increasing access to the West as well as by the

entry of women into the workforce and into government service. An increasing

number of middle-class women have stopped observing purdah11, and the

education of women has been encouraged, though rates of female literacy in

Pakistan are still only 59% of that for males12 . Some women have gained

distinction in the professions; some of Pakistan’s leading politicians,

journalists, and teachers have been women, and a woman has served as prime

minister and as speaker of parliament13” which is more than many developed

countries can claim.

Politically, Pakistan has gone through several major transitions, based

on the leadership at the time; since independence in 1947, there have been

alternating periods of democratic and military rule. At present, the

military of Pakistan is the seventh largest in the world, and is active on

many fronts, including the international ‘war on terror’ as well as being a

major contributor to various operations on behalf of the UN. Modern day

Pakistan consists of what was known at the time of independence as West

Pakistan, while former East Pakistan became the independent nation of

Bangladesh in 197114. Since 2008, the semi-presidential government of

Pakistan has been led by President Asif Alu Zardari, who is in the process of

transitioning his nation to parliamentary democracy, which will officially

turn his own office into a ceremonial head of state, with the parliament

9 Blood (1994), the CIA World Factbook (2010) and Library of Congress (2005), plus Federal Bureau of Statistics (2005) and WHO Pakistan Health Profile (2008). Quote from Blood (1994). 10 Ansar Burney Trust (2010)11 See Appendices I and II12 UNICEF. (2010)13 Encyclopedia Britannica (2010b)14 Country Studies: Bangladesh (2007) US Library of Congress

6 December 2010 Page 3

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarunder the leadership of the Prime Minister retaining “authoritarian and

executive powers.” The transition to democracy has been difficult,

especially since the late 1980’s when power changed hands multiple times due

to allegations of corruption forcing leaders Benazir Bhutto and Nawaz Sharif

alternatively into office and exile multiple times, followed by a period of

military rule. 15 It is anyone’s guess how the government in Pakistan will

eventually be run, a factor which could have far-reaching effects on the

lives of its citizens. Despite the uncertainty of leadership at the highest

levels, over 40 Ministries16 continue to work on essential issues of

development, education, economic growth, health and more. Since

With regard to the internal dimension, three areas of conflict remain at

the forefront. Pakistan has a problem with insurgencies and militant

fundamentalists invading territories adjacent to Afghanistan. This spillover

from the Taliban and Al-Qaeda battles with the United States counterterrorism

and counterinsurgency efforts within the region has meant territorial

takeovers within Pakistan as well. Despite Pakistani allegiance with the

“War on Terror,” influx of both militant and refugees into Pakistani

territory is ongoing, placing stresses on local ethnic coexistence as well as

infrastructure and resources. The UNHCR17 is intervening in these areas in an

attempt to defray the human costs of this influx on the local people. A

separate, ongoing battle over control for the Kashmiri territory has resulted

in three wars as well as daily and ongoing conflicts in the region. For

their part, local Kashmiris would like to establish their own state, free

from either Pakistani or Indian rule. Because the local people have so

salient military power, their desire of independence for Kashmir is

overshadowed by the ongoing battle between two nuclear powers for control of

15 Wikipedia (2010). It is unclear, however, whether proposed evolution of the government willresult in actual democratic governance for the country, given the power of the individuals andpolitical parties involved.16 List available at http://www.pakistan.gov.pk/ 17 UNHCR. (2010). UNHCR Global Appeal 2010-2011

6 December 2010 Page 4

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarthe region, a mountainous pass that permits transit between the Pakistani and

Indian high mountain regions. Finally, a more pervasive but generally less

newsworthy (to the international community) source of conflict is the ethnic

diversity of Pakistan and it’s rather rigid divisions into regions18.

Each of these conflicts has their own set of complexities, historical

context, interacting parties, and goals. As such, while these aforementioned

conflicts (FATA/NWFP insurgency, ethnic tensions, and Kashmir) have negative

effects on coexistence within Pakistan, they also require separate analysis

and attempts at resolution. These conflicts, in addition to smaller ongoing

interethnic conflicts in any of the territories contribute to the fragility

of Pakistan as a nation; as a result, Pakistan is regarded by many as one of

the more unstable countries on earth. This instability is of great

international concern as Pakistan has nuclear capability, and should internal

governmental structure and controls breakdown, these nuclear powers would end

up in the hand of whichever group assumes power.

Major divisions within society now lie between urban and rural

populations, as these two groups differ in their access to education and

health services, clean water and sanitation, immunization coverage of

newborns, and subsequent disparities in under-5 and infant mortality rates,

birth rates, literacy rates, attended birth rates, immunization, family

planning, and other essential markers of development19. The government of

Pakistan, particularly the Governmental Ministries and associated programs,

is taking measures to correct these discrepancies, however the diversion of

attention and resources to basic humanitarian needs in the wake of the recent

emergency situation resulting from extensive flooding throughout the country20

will likely delay full integration of the rural population for some time.

18 See Appendix 19 WHO. (2008). Pakistan Health Profile and Sheesh (2009).20 UN OHCA (2010).

6 December 2010 Page 5

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarClearly, Pakistan has some ground to cover in the socially just

allocation of its national budget and resources if it is going to compete

internationally on the grounds of Health, Education, and Environment. As one

of the lowest income countries on earth (173/177 in GDP per capita21), with

ongoing gender inequality, child labor, allegations of corruption, hazardous

working and living conditions, inadequate investments in health and

education, human trafficking, famine conditions, environmental impacts

including a 2005 earthquake and the 2010 emergency-level flooding, a refugee

population resulting from the current ‘war on terror’ as well as leftover

refugee populations from the Soviet-Afghani War, as well as large proportions

of annual federal budgets dedicated for payments to service national debt,

Pakistan is in a poor position to improve its various indexes of education

and development. It will take not only international aid and relief workers

to change the socioeconomic fabric of Pakistan. "Paulo Freire has perfected

a method for teaching illiterates that has contributed, in an extraordinary

way, to that process. [they] begin to look critically at the social

situation in which they find themselves, often taking the initiative in

acting to transform the society that has denied them this opportunity of

participation. Education is once again a subversive force." (Foreword by

Richard Schaull p29)

Ongoing Societal Attempts at Addressing Pakistan’s Problems

There are a number of civil society groups working within Pakistan, and

within the diaspora community, to eliminate the remaining sources of

deprivation and marginalization within the country. A quick internet search

reveals well over 100 organizations and initiatives working through dialogue,

art, theatre, peace education, alternative dispute resolution, confidence

21 CIA World Factbook (2010)

6 December 2010 Page 6

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarbuilding measures, advocacy, and think-tanks22. Additionally, the Pakistani

government is quite active both at the legislative level and within the many

Ministries in the interests of generating positive change that will eliminate

or address many of the underlying inequalities and secondary economies

preventing Pakistan from becoming a more democratic society. The 179 page

Constitution of the Islamic Republic of Pakistan has provisions for both

secular judicial and Sharia laws – within these frameworks lie provisions to

protect minority groups and women, prohibit exploitation and slavery, as well

as “fundamental rights” protecting quality and freedoms in the pursuit of an

egalitarian society23.

The political sphere in Pakistan is an active one, not only in terms of

coups and exiles, but also in terms of parliamentary and legislative

activism. A LexisNexis search reveals hundreds of news stories have been

published every year about reform in sectors such as education, health,

harassment law, poverty reduction, good governance, economic reform and

controls, and many others. Despite these efforts, the general sense of

government in Pakistan is one of inefficiency through corruption and

infighting.

“Pakistan in its over six decade long history has indeed failed to evolve a coherent framework for efficient and honest governance. Most ofthe governance indicators for Pakistan paint a bleak picture of state ofaffairs. Various reports show that corruption remains pervasive, widespread and systematic and so is the unsatisfying state of other elements of good governance such as rule of law, regulatory quality, effectiveness, political stability and accountability and voice to people.24”The Council on Foreign Relations25 reports that as of April 2010

constitutional reforms limiting the power of the president and decentralizing

power to increase socioeconomic equality and regional autonomy, effectively 22 http://www.insightonconflict.org/conflicts/pakistan/peacebuilding-organisations/ 23 Government of Pakistan (2004) Preamble and specific articles 24 Haque and Rehman (2010) 25 http://www.cfr.org/publication/21941/pakistans_constitutional_reform.html

6 December 2010 Page 7

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarreversing the legacy of former President Musharraf, have been signed into

law. This 18th Amendment to the Constitution of Pakistan is a big step

forward in promoting democracy and good governance.

“Big challenges lie ahead for Pakistan's politicians. Most importantly, the constitutional amendments need to be implemented. The four provincesneed to develop significant capacity to take on additional powers. The federal parliament also needs to adopt electoral reforms to provide a credible and transparent framework for the next parliamentary elections,due in 2013. This is vital, since amendment of the electoral laws in line with international standards would not only enhance confidence in elections, but also reduce the potential for violence and instability26”

Only time will tell if the government is truly transitioning towards

democratic governance, or if developments within the legislature are merely

measures for pacification of the electorate and stall tactics used to cover

more egregious flaws with a patina of good governance.

Human rights abuses are an ongoing problem in Pakistan. These can vary

from marginalization of minority religious and ethnic groups (and their

subsequent mistreatment), austere application of Sharia law such as honor

killings, the persistent violence against women which includes acid attacks,

mistreatment of prisoners, extrajudicial execution of detainees in recent

counterinsurgency operations. Amnesty International (AI) lists the

Pakistani military and government alongside the Pakistani Taleban as two main

groups at fault, stating

“arbitrary detention, torture, deaths in custody, forced disappearances,and extrajudicial execution are rampant. The government of Pakistan hasfailed to protect individuals – particularly women, religious minoritiesand children – from violence and other human rights abuses committed in the home, in the community, and while in legal custody. It has failed to ensure legal redress after violations have occurred. In addition, Pakistan continues to impose the death penalty on persons convicted of crimes."27

26 Meyer-Resende and Roberts (2010)27 http://www.amnestyusa.org/all-countries/pakistan/page.do?id=1011216

6 December 2010 Page 8

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarDespite some respite from these violations with the episodic insinuation of

democratic influences in government beginning perhaps 30 years ago, abuses

continue. Originally created by Benazir Bhutto in the mid-1990s, the

Pakistani Ministry of Human Rights is a small government agency dedicated to

the UDHR, and the application of true Islamic values which honor and protect

human rights; the division is now called the Ministry of Law, Justice, Human

Rights and Parliamentary Affairs, though ironically, Human Rights is

frequently left off of the letterhead28. Also on the ironic side, in 2006,

Pakistan applied for and was granted a seat on the UN Human Rights Council29.

After many years of encouragement, AI reports that “On 17 April 2008,

Pakistan moved to uphold [their] pledge, ratifying the International Covenant

on Economic, Social and Cultural Rights (ICESCR), and signing both the

International Covenant on Civil and Political Rights (ICCPR) and the UN

Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or

Punishment (UNCAT).30” Of course, AI and similar international organizations

as well as the UN are working with national government, community groups,

NGOs and individuals to address these crimes against Pakistani citizens, the

influx of refugees fleeing the fighting in Afghanistan, and the remaining

displaced Afghanis from the Afghan-Soviet war.

Arguably, one of the best ways for a country to lift itself out of

poverty and deprivation is through the humanizing praxis of education.

"Oppression is domesticating. To no longer be prey to its force, one must

emerge from it and turn upon it. This can be done only by means of the

praxis: reflection and action upon the world in order to transform it… action

is human only when it is not merely an occupation but also a preoccupation,

that is, when it is not dichotomized from reflection"(p51-53). With a

literate, educated population comes an increase in economic growth, 28 http://www.molaw.gov.pk/ 29 http://www.un.org/ga/60/elect/hrc/pakistan.pdf 30 http://www.amnesty.org/en/news-and-updates/good-news/pakistan-ratifies-key-un-human-rights-treaty-20080418

6 December 2010 Page 9

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarentrepreneurialism, income, and through taxation coupled with good governance

(historically a problem for Pakistan), increased national security, health

resources, educational and occupational opportunities. Currently in

Pakistan, education is not compulsory; the poverty of the people and the

government keep schools from being built and parents from sacrificing their

workforce or traditions in order to send their children to them. What

schools are operational in Pakistan are subject to the inferior and non-

liberating, non-dialogical education that Freire is suspect of. Unsanctioned

madrassas pull children into a fanatical manipulation of Islamic values; not

unlike Brazil where "[the oppressed's] ignorance and lethargy were the direct

product o the whole situation of economic, social, and political domination -

and of the paternalism - of which they were victims… the whole educational

system was one of the major instruments for the maintenance of this culture

of silence.31”

Pilot programs have been implemented to assess the sustainability of

private schools in poor areas of urban and rural Balochistan32 as well as

adult non-formal education programs.33 Results from Alderman et al. indicated

that both types of schools could be sustainable with a small yearly

investment from the government and minimal fees, calculations were based on

$0.58 per month maximum with modest subsidies from the government. Sheesh’s

review shows that non-formal education (in the spirit of Freire’s dialogue

about issues relevant to the students-teachers) is highly effective in both a

federal program where 78% of adults enrolled became literate – over 20,000 –

and in a separate program that taught women to read by piggybacking off of

their familiarity with Quranic text; 10,867 women and girls became literate

using this method in over 400 “face-to-face” learning centers. Both of these

initiatives indicate that with a minimal investment by government or donors,

31 Schaull in Freire (2010). P 2932 Alderman et al (2003)33 Sheesh, K.Z. (2009) recounting program from UNESCO’s Education for All initiative.

6 December 2010 Page 10

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarand with non-traditional methods of learning, a poor and oppressed population

can become literate.

6 December 2010 Page 11

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarHarnessing Freire?34

Could the average Pakistani benefit from exposure to Paolo Freire’s

Pedagogy? Certainly Freire’s lessons have benefited people in the past. He

is credited with assisting Brazilians in the North East regions in achieving

literacy, and through that process, acquiring personal agency and freedom

from the oppression of their employers. While the situation in Pakistan

today does not mirror that of mid-20th century Brazil, clearly there are some

similarities in under-education of the rural population, widespread poverty

and hunger, unequal access to government and power. Pakistan’s additional

problems lie in its geopolitical location in the world – spillover of

fundamentalist Islamic terror factions crossing the Afghan border into rural

Pakistan has added to the oppression of the people, both by the insurgents

themselves as well as those tasked with hunting or capturing them. An

oppressed people cannot oust hostile visitors from their territory or

participate in their own protection; the oppressed run the risk of being

further oppressed - used as resources, being inculcated into violent

factions, or suffering physical violence for simply being there. "For the

oppressors, however, it is always the oppressed who are disaffected, who are

"violent," "barbaric," "wicked," or "ferocious" when they react to the

violence of the oppressors." p56. The majority in rural Pakistan aren’t

empowered enough to resist insurgent factions; they must rely on the

protection of their national government, international peacekeeping forces,

and local militias to ensure their safety.

It is the premise of this paper that in general, the philosophy

presented in Pedagogy are not specific to any one culture or time; they are

presented as a philosophy, perhaps generated in one population, but with the

inherent capacity to be useful to all people – the oppressed, wherever they

34 All quotes in this section taken from Freire are indicated by a page number. Any others will be footnoted.6 December 2010 Page 12

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarlive, and those among the oppressive classes who seek to be a part of

transforming the world into a more egalitarian and free place. The notion

of employing Freirean theories of education in some of the least literate

areas in Pakistan35 (mostly rural) should be examined in terms of both the

logistical and methodological feasibility, as well as the considerations that

must be made before a practitioner attempts to “bring” this ideology to the

people. Similar to the dilemma that Freire himself faced in having his views

on the true path of liberation but also knowing that the reality of the

process is contradictory to his own philosophy because the notion of

“revolution” is one he brings out of his students-teachers through dialogue,

thus it originated from a member (if sympathetic and genuine) of a different

class, sharing Freire can be mentally tricky.

The first question asks whether the poorest people in rural Pakistan

would be open to literacy, dialogue, and “radicalization” of themselves.

With literacy rates as low as 45% nationwide, and in rural Balochistan’s

women having a literacy rate of only 8% in 200336, literacy may not be a

priority for these people; perhaps they are fulfilled by their religion

alone, or perhaps they don’t care, one might say. Perhaps they have lost all

hope for a better life; "Nor yet can dialogue exist without hope. Hope is

rooted in men's incompletion, from which they move out in constant search - a

search which can be carried out only in commune with others. Hopelessness is

a form of silence, of denying the world and fleeting from it." (p91) I argue

that those are the notions keeping the poorest poor, and Freire agrees with

me. "[The oppressed's] ignorance and lethargy were the direct product o the

whole situation of economic, social, and political domination - and of the

paternalism - of which they were victims… the whole educational system was

one of the major instruments for the maintenance of this culture of silence."

35 See Appendix IV – Maps of HDI and Literacy in Pakistan36 Alderman et al. (2003). P 2656 December 2010 Page 13

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminar(p30) However society is becoming less and less silent and the time may be

ripe for a Freirean-style revolution.

The time for education in Pakistan is now. As democracy appear to be

taking hold in the halls of Pakistani Parliament a liberally minded

politician such as the late Benazir Bhutto, flawed as is any politician but a

voice for the people and an example for women, has an opportunity to propose

a new kind of educational system and eschew the paternalistic, oversimplified

mechanisms for banking education that are yet unable to reach all corners of

the nation. If non-formal education measures are successful in bringing

literacy to the illiterate, and can by virtue of its flexibility and

inclusivity reduce or eliminate the need for a government-sent teacher. "To

substitute monologue, slogans, and communiqués for dialogue is to attempt to

liberate the oppressed with the instruments of domestication. Attempting to

liberate the oppressed without their reflective participation in the act of

liberation is to treat them as objects which must be saved from a burning

building; it is to lead them into the populist pitfall and transform them

into masses that can be manipulated... Political action on the side of the

oppressed must be pedagogical action in the authentic sense of the world, and

therefore, action with the oppressed." (p65-66)

With political activism on the rise, governmental focus on the

international ‘war on terror,’ the international newsmedia watching, and

human rights movements springing up all over Pakistan, fear of reprisals for

seeking education and humanization while not absent, is lessened. "However

the oppressed, who have adapted to the structure of domination in which they

are immersed, and have become resigned to it, are inhibited from waging the

struggle for freedom so long as they feel incapable of running the risks it

requires” (p47). And risky this revolution can be. "As the oppressed,

fighting to become human, take away the oppressors' power to dominate and

suppress, they restore to the oppressors the humanity they had lost in the

6 December 2010 Page 14

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarexercise of oppression. Conditioned by the experience of oppressing others,

any situation other than their former seems to them like oppression… Any

restriction of [their] way of life, in the name of the rights of community,

appears to the former oppressors as a profound violation of their individual

rights." (p56-57). Fear of the oppressors, early in the process of

liberation, requires the oppressed to engage in their transformation in

secret, or to do so under watchful international eyes concerned about any

government having a repressive and abusive regime.

A foray into non-traditional education on any scale, but especially a

large scale aimed at stimulating growth for a nation of 180 million people,

also requires the help of an outside party. Whether that be a conscientious

effort across class lines, from good-hearted international organizations, or

from diplomatic gestures of aid, an approach must be carefully considered to

encourage social transformation from within and avoid the perversion of this

new form of education into a different form of the same old oppression. The

most common form of this perversion comes in the form of fundamentalist

madrassas, bringing “radicalization” of an entirely non-Freirean variety.

"There is no such thing as a "neutral" educational process. Education either

functions as an instrument… [to] bring about conformity… or it becomes "the

practice of freedom", the means by which men and women deal critically and

creatively with reality and discover how to participate in the transformation

of their world. [This] will inevitably lead to tension and conflict [and

through them, change] within our society." (Schaull p34)

So let’s presume for a moment that the monetary support and enough

political will to allow an educational movement are both present in Pakistan

tomorrow. "The central problem is this: How can the oppressed, as divided

unauthentic beings, participate in developing the pedagogy of their

liberation?" (p48). Surely someone must initiate the process at least from a

logistical standpoint, but what kind of person, aside from an oppressor who

6 December 2010 Page 15

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarthrough their own higher education has been exposed to Freire, could possibly

be up to the job? “The pedagogy of the oppressed cannot be developed or

practiced by the oppressors. It would be a contradiction in terms if the

oppressors not only defended but actually implemented a liberating education.

But if the implementation of a liberating education requires political power

and the oppressed have none, how then is it possible to carry out the

pedagogy of the oppressed prior to the revolution?" (p54). Should we leave

this process to evolve naturally, then, without the interference of the

outside world? If the pedagogy is about each person actively engaging in the

search for their own completion, should the rest of the world butt-out?

Isolation is not the answer. "Self-sufficiency is incompatible with

dialogue. Men and women who lack humility cannot come to the people, cannot

be their partners in naming the world. Someone who cannot acknowledge

himself to be as mortal as everyone else still has a long way to go before he

can reach the point of encounter. At the point of encounter, there are

neither utter ignoramuses nor perfect sages; there are only people who are

attempting together, to learn more than they know now." (p90)

A potential candidate for the position would be someone liberally

minded, educated in and embracing Freire, with an enlightened sense of

detachment from their own history in favor of the ability to brainstorm each

new conversation with a clean slate. They must be committed to the dialogue

process, for all too many interlopers are seen as such because they fail to

enlist the cooperation and the affection of the people. "They see

themselves as the "promoters" of the people. Their programs of action (which

might have been prescribed by any good theorist of oppressive action) include

their own objectives, their own convictions, their own preoccupations. They

do not listen to the people, but instead plan to teach them how to "cast off

the laziness which creates underdevelopment." To these professionals, it

6 December 2010 Page 16

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarseems absurd to consider the necessity of respecting the "view of the world"

held by the people." (p156)

A Freirean leader/educator must reject banking education; "if men and

women are searchers, and their ontological vocation is humanization, sooner

or later they may perceive the contradiction in which banking education seeks

to maintain them, and then engage themselves in the struggle for their

liberation. But the humanist, revolutionary educator cannot wait for this

possibility to materialize. From the outset, her efforts must coincide with

those of the students to engage in critical thinking and the quest for mutual

humanization. Her efforts must be imbued with a profound trust in people and

their creative power." (p75). They must not only reject the banking style of

education, but in some ways attempt to mute any feelings they have about

their own cultural superiority, as even subconsciously, this can bleed into

her actions and the impact she has to the extent that she becomes another

subjugator, this time cultural. "All domination involves invasion - at times

physical and overt, at times camouflaged, with the invader assuming the role

of a helping friend. In the last analysis, invasion is a form of economic

and cultural domination… for cultural invasion to succeed, it is essential

that those invaded become convinced of their intrinsic inferiority… [and]

want to be like the invaders: to walk like them, dress like them, talk like

them. " (p153) We must be aware of this potential problem and work to

prevent the twisting of liberation for adherence to popular (often Western)

culture.

The largest danger, aside from the original repression, lies in the

influence of the initial teacher-student. They must embrace Freirean

Pedagogy and dismiss their likely status as being from a different class.

"The more radical the person is, the more fully he or she can enter into

reality so that, knowing it better, he or she can better transform it. This

individual is not afraid to confront, to listen, to see the world unveiled.

6 December 2010 Page 17

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarThis person is not afraid to meet the people or enter into 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… to

transform the objective reality which has made them these “beings for

another”" (p39, 49). A difficult recruitment to fulfill, of course, but a

place for idealists and humanists to flourish as they act to kick-start the

revolution; the revolution itself becomes self-sustaining as the students-

teachers begin their journey towards humanization. "Apart from inquiry,

apart from the praxis, individuals cannot be truly human. Knowledge emerges

only through invention and re-invention, through the restless, impatient,

continuing, hopeful inquiry human beings pursue in the world, with the world,

and with each other…. It is only when the oppressed find the oppressor out

and become involved in the organized struggle for their liberation that they

begin to believe in themselves." (p72,65).

So now let’s assume that we’ve discovered the political will, monetary

backing, and the right kind of teachers to bring Freire to the poor and

illiterate of Pakistan. What now? What would it mean to these people to

engage in a Freirean dialogue? "Students, as they are increasingly posed with

problems relating to themselves in the world and with the world, will feel

increasingly challenged and obliged to respond to that challenge. Because

they apprehend the challenge as interrelated to other problems within a total

context, not as theoretical question, the resulting comprehension tends to be

increasingly critical and thus constantly less alienated. "( p81). People

will discover their individuality, personal agency, and inherent worth and

power. An engaging, dialogical education will empower them to act, should

they embrace the tenets of Freire: " In problem-posing education, people

develop their power to perceive critically the way they exist in the work

with which and in which they finds themselves; they come to see the world not

6 December 2010 Page 18

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminaras a static reality, but as a reality in process, in transformation… While

only a revolutionary society can carry out this education in systematic

terms, the revolutionary leaders need not take full power before they can

employ the methods… They must be revolutionary - that is to say dialogical -

from the outset." (p83,86).

Does this violate the principles of Islam? After all, Pakistan is an

Islamic Republic with 95% of the population identifying as Muslim37. Perhaps

this system of education is rooted in a different faith, with Freire and most

of Latin America adhering to some form of Christianity. Again the answer is

no, and again, Freire has provided the answers before the question was asked,

here with regard to faith. "Founding itself upon love, humility, and faith,

dialogue becomes a horizontal relationship of mutual trust between the

dialoguers is the logical consequence. It would be a contradiction in terms

if dialogue - loving, humble, and full of faith - did not produce this

climate of mutual trust, which leads the dialoguers into ever closer

partnership in the naming of the world… Whereas faith in humankind is an a

priori requirement for dialogue, trust is established by dialogue." (p91)

Should the individuals liberated by this process be orthodox, faithful

practitioners of true Islam: humble, humanizing, kind and beautiful, their

dialogue of self-determination could easily include their individual and

collective faith. "Thus the dialogical character of education as the

practice of freedom does not begin when the teacher-student meets with the

students-teachers in a pedagogical situation, but rather when the former

first asks herself or himself what she or he will dialogue with the latter

about,” (p93) being cautious at all times to ensure that as a teacher or

emerging leader from the ranks of the oppressed, one is not leading a class

but moderating a discussion. "This task implies that revolutionary leaders

do not go to the people, in order to bring them a message of "salvation," but

37 Blood (1994), the CIA World Factbook (2010), Library of Congress (2005)6 December 2010 Page 19

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarin order to come to know through dialogue with them both their objective

situation and their awareness of that situation - the various levels of

perception of themselves and of the world in which and with which they exist.

Once cannot expect positive results from an educational or political action

program which fails to respect the particular view of the world held by the

people. Such a program constitutes cultural invasion, good intentions

notwithstanding." p95

In order to ensure that the dialogue is revolutionary, how can a

teacher-student keep her students-teachers from delving into an entirely

theoretical and theological debate about religion? Isn’t the Shiite-Sunni

divide as much a product of dueling religious narratives as it is one of

majority and minority populations struggling for power and identity? Isn’t

this the equivalent to talking in circles about hegemony and superiority and

other narrow topics? It would be, if the moderator or emerging revolutionary

leader wasn’t empowered to steer discussions from (but not excluding) what is

important today, but also engaging in reflections of the past and hopes for

the future. "Consistent with the liberating purpose of dialogical education,

the object of the investigation is not persons (as if they were anatomical

fragments), but rather the thought-language with which men and women refer to

reality, the levels at which they perceive reality, and their view of the

world, in which their generative themes are found... We must never merely

discourse on the present situation, must never provide the people with their

own preoccupations, doubts hopes, and fears - programs which at times in fact

increase the dears of the oppressed consciousness." (p97,96).

An easy, affordable, and perception-expanding exercise that can be

employed in a Freirean school or non-formal adult literacy club meeting is a

review of international media from newspapers to magazines to blogs – any and

all form of printed media that is relevant to the dialogue. "Another

didactic resource - as long as it is carried out within a problem-posing

6 December 2010 Page 20

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarrather than a banking approach to education - is the reading and discussion

of magazine articles, newspapers, and book chapters (beginning with passages)

… it is indispensable to analyze the contents of newspaper editorials

following any given event: "Why do different newspapers have such different

interpretations of the same fact?" This practice helps develop a sense of

criticism, so that people will react to newspapers or news broadcasts not as

passive objects of the "communiqués" directed at them, but rather as

consciousnesses seeking to be free." (p123). Now, more than in the time of

Freire’s feudal Brazil, the number of sources for news, opinions, and

narratives can be considered limitless.

A Freirean model for the young, if combined with a program like

Uruguay’s laptop for every child initiative, would serve to teach literacy

while also taking advantage of online media – social networks where kids and

adults can converse in their own language with others around the world, news

sources from every country and political ideology which gives rise to a

discussion about perception versus self-perception, engage in technical

knowledge that might lead them to better paying jobs, and more. By whatever

means, it is essential to engaged the illiterate, both young and old, for the

sake of social unity. "The important this, from the point of view of

libertarian education, is for the people to come to feel like masters of

their thinking by discussing the thinking and views of the world explicitly

or implicitly manifest in their own suggestions and those of their comrades.

Because this view of education starts with the conviction that it cannot

present its own program but must search for this program dialogically with

the people it serves to introduce the pedagogy of the oppressed, in the

elaboration of which the oppressed must participate." (p124). By raising a

generation of radicalized thinkers who are confident in the mastery of their

own thoughts and opinions, while also having dialogued and shared their

6 December 2010 Page 21

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarworldviews with many others through the praxis, Freirean educators are the

best tools for a brighter future led by those youth.

And what if the youth become leaders but lose their way in the power

inherent in leadership on any scale? What if he so values his perspective on

the way a revolution should be enacted that he reverts to the same habits of

the oppressor, benign or not? Freire has an answer for this concern too.

"The leaders do bear the responsibility for coordination and, at times,

direction - but leaders who deny praxis to the oppressed thereby invalidate

their own praxis. By imposing their word on others, they falsify that word

and establish a contradiction between their methods and objectives. If they

are truly committed to liberation, their action and reflection cannot proceed

without the action and reflection of others… Either the former leaders grow

along with everyone else, or they are replaced by new leaders who emerge as a

result of the new social consciousness of the community.” (p126,143). That

is not to say that leaders are unnecessary in the fight for freedom through

literacy and dialogue – but that their role is limited. To forget this, and

try to elevate themselves above their evolving comrades violates everything

this movement is meant to achieve. "The leaders do bear the responsibility

for coordination and, at times, direction - but leaders who deny praxis to

the oppressed thereby invalidate their own praxis. By imposing their word on

others, they falsify that word and establish a contradiction between their

methods and objectives. If they are truly committed to liberation, their

action and reflection cannot proceed without the action and reflection of

others." (p126)

What about a situation where some of the former oppressor class, a

leader or professional who claim to have seen the value in what the Freirean

movement is looking to achieve? Wouldn’t it be easier to remove the threat of

reversion to the former state of oppression by cutting them out of the loop?

These questions bear a whiff of the Khmer Rouge, and a form of radicalization

6 December 2010 Page 22

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarthat overshoots Freire and lapses onto the side of becoming not liberated,

but the new oppressor class. While caution is always a good idea in choosing

companions and potential leaders, the Pedagogy asks us to engage, "…in

dialogical theory, at no stage can revolutionary action forego communion with

the people. Communion in turn elicits cooperation, which beings leaders and

people to the fusion described by Che Guevara. This fusion can exist only if

revolutionary action is really human, empathetic, loving, communicative, and

humble, in order to be liberating." (p171). In particular, Freire reminds

the reader that even in the throes of cultural revolution, “Professional

women and men of any specialty, university graduates or not, are individuals

who have been "determined from above" by a culture of domination which has

constituted them as dual beings. These professionals, however, are necessary

to the reorganization of society. And since many among them - even though

"afraid of freedom" and reluctant to engage in humanizing action - are in

truth more misguided than anything else, they not only could be, but ought to

be, reclaimed by the revolution." (p158)

Would a liberating educational praxis make any difference in the local,

national, and international security situation? Is this type of liberation,

passionate but non-aggressive, sufficient to give a community strength and

security? I believe it can. Insurgents seek power, control, and fear

through their terror tactics. No genuinely liberated person will tolerate

any sort of violence against themselves, their friends, their families, their

communities, or their alliances. And as Freire wrote, "Any situation in

which some individuals prevent others from engaging in the process of inquiry

is one of violence… Those who have been denied their primordial right to

speak their word must first reclaim this right and prevent the continuation

of this dehumanizing aggression." (p85,88) If the occupiers change tactics

and offer the trappings of western decadence, the liberated person refuses

such graft, because he understands that material possession is not freedom

6 December 2010 Page 23

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarbut volunteering for a different kind of bondage. "It is essential not to

confuse modernization with development. The former, although I may affect

certain groups in the "satellite society," is almost always induced; and it

is the metropolitan society which derives the true benefits therefrom. A

society which is merely modernized without developing will continue - even if

it takes over some minimal delegated powers of decision - to depend on the

outside of the country. This is the fate of any dependent society, as long

as it remains dependent. In order to determine whether or not a society is

developing, one must go beyond criteria based on indices of "per capita"

income as well as those which concentrate on the study of gross income. The

basic, elementary criterion is whether or not the society is a "being for

itself."" (p162)

Education in Pakistan is not compulsory, and students have to pay to go

to school. The Pakistani government has insufficient funds to make schools

available to all students. As a result, many children are destined by the

current system to remain illiterate and impoverished. A 2003 study of pilot

private schools in Balochistan revealed that while they were sustainable with

the subsidy of the government, without it the school was prohibitively

expensive and would rely on donations from local benefactors or close down a

year or two after the startup subsidy was terminated38. A large-scale

organized approach would likely be the best way for a nation to rise up

together, but the beauty of a Freirean praxis is in its scheduling,

participation, subject matter, prior skills of the attendees, format,

location and virtually any logistical barrier short of a ban on free

association. By design, it can be carried from person to person, spread by

word of mouth if necessary as people seek communion with one another through

realizing their vital quest for humanization, and in so doing, create

revolutionary leaders to carry on the discussions.

38 Alderman et al. (2003).6 December 2010 Page 24

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarThe Pedagogy, by having shown promise in both Brazil and also

potentially Pakistan as proposed in a 2005 discussion of Freirean

humanization in education, and this paper39, could potentially benefit any

society plagued by classism, racism, poverty, cultural division, poor

governance, and hegemonic social divisions of any kind. "Cultural action,

as historical action, is an instrument for superseding the dominant alienated

and alienating culture. In this sense, every authentic revolution is a

cultural revolution." (p180). In good faith, and based on the tenets of

Freire being implemented and adopted as described above, the Pedagogy could

radically change the way the average Pakistani looks at life. It could

motivate one community to work together in literacy, and inspire them with

the efficacy of their unity to establish a community project. A leader might

emerge who can carry this liberation and shared freedom to other communities,

and to the oppressors. Bands of villages might decide that their land,

safety, and allegiance is not for sale or domination, expelling violent

factions from their midst by newfound personal agency and power in numbers.

A little more Freire might just be the recipe for peace, development, and

security in the Islamic Republic of Pakistan.

39 Raja, M (2005)6 December 2010 Page 25

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarAppendix I: Pertinent Definitions40

Conflict: fight, battle, war; competitive or opposing action of incompatibles; antagonistic state or action (as of divergent ideas, interests, or persons); mental struggle resulting from incompatible or opposing needs, drives, wishes, or external or internal demands; the opposition of persons or forces that gives rise to the dramatic action in a drama or fiction

Culture: the integrated pattern of human knowledge, belief, and behavior that dependsupon the capacity for learning and transmitting knowledge to succeeding generations; the customary beliefs, social forms, and material traits of a racial, religious, or social group; the characteristic features of everyday existence (as diversions or a way of life) shared by a people in a place or time; the set of shared attitudes, values, goals, and practices that characterizes an institution or organization; the set of values, convictions, or social practices associated with a particular field, activity, or societal characteristic

Dialogic: of, relating to, or characterized by dialogue

Epistemology: the study of a theory of the nature and grounds of knowledge especiallywith reference to its limits and validity

Ethnic: heathen; of or relating to large groups of people classed according to commonracial, national, tribal, religious, linguistic, or cultural origin or background

Globalization: the development of an increasingly integrated global economy marked especially by free trade, free flow of capital, and the tapping of cheaper foreign labor markets

Madrassa: a Muslim school, college, or university that is often part of a mosque

Pedagogy: the art, science, or profession of teaching, especially the field of study that deals mainly with the methods of teaching and learning in schools

Purdah: seclusion of women from public observation among Muslims and some Hindus; a state of seclusion or concealment; literally translates to screen or veil

Praxis: action or practice as in the exercise or practice of an art, science, or skills, or in a customary practice or conduct; the practical application of a theory

Sharia: Islamic law based on the Koran; literally translated into “way” or “path”

Social: of or relating to human society, the interaction of the individual and the group, or the welfare of human beings as members of society; tending to form

40 Definitions taken in whole or in part from Merriam-Webster dictionary website: http://www.merriam-webster.com/dictionary/

6 December 2010 Page 26

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarcooperative and interdependent relationships with others of one’s kind; of, relating to, or based on rank or status in a particular society

Society: a voluntary association of individuals for common ends, especially an organized group working together or periodically meeting because of common interests,beliefs, or profession; an enduring and cooperating social group whose members have developed organized patterns of relationships through interaction with one another; acommunity, nation, or broad grouping of people having common traditions, institutions, and collective activities and interests

Violence: exertion of physical force so as to injure or abuse; an instance of violenttreatment or procedure; injury by or as if by distortion, infringement, or profanation; vehement feeling or expression, an instance of such a feeling; a clashing or jarring quality; undue alteration

6 December 2010 Page 27

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarAppendix II: Definitions Under Development41

Critical Pedagogy: an educational movement, guided by passion and principle, to help students develop consciousness of freedom, recognize authoritarian tendencies, and connect knowledge to power and the ability to take constructive action; habits of thought, reading, writing, and speaking with go beneath the surface meaning, first impressions, dominant myths, official pronouncements, traditional clichés, received wisdom, and mere opinions, to understand the deep meaning, root causes, social context, ideology, and personal consequences of any action, even, object, process, organization, experience, text, subject matter, policy, mass media, or discourse

Cultural Violence: aspects of a culture that can be used to justify or legitimize direct or structural violence, and may be typified by religion and ideology, languageand art, empirical science and formal science; makes direct and structural violence look or feel “right,” or at least not wrong, changing the moral color of an act from red/wrong to green/right or at least yellow/acceptable; occurs as a result of cultural assumptions that blind one to direct or structural violence

Ethnic Violence: also known as ethnic terrorism or ethnically-motivated terrorism, orcommunal or intercommunal violence; violence that is predominantly framed rhetorically by causes and issues related to ethnic hatred, commonly related to an interchangeable with political violence in cases when reference to ethnicity is considered improper; racist terrorism is a form of ethnic violence which is typicallydominated by overt forms of racism and xenophobic reactionism, involving attacks on minorities and has an association with right-wing extremism; genocide is a sub-category

Madrassas in Pakistan: also called madaris; they cater not only to the religious establishment, though that is the dominant influence over them, but also the secular one, supplying physicians, administrative officials, judges and teachers; In 1947 there were only 189 madrassas in Pakistan, in 2002 the country had 10,000-13,000 unregistered madrassas with an estimated 1.7 to 1.9 million students, a 2008 estimateputs this figure at "over 40,000.”

Political Violence42: acts of violence committed for political reasons, to advance a political agenda, to promote, enforce or force the creation of laws, sovereign territories or states; political terrorism

Structural Violence: a term attributed to Johan Galtung; A form of violence based on the systematic ways in which a given social structure or social institution harms

41 Definitions taken in whole or in part from one or more articles listed at http://en.wikipedia.org/wiki/ 42 Synthesized from multiple partial definitions, interestingly on Wikipedia to be related nearly exclusively to either Palestinian or Zionist political violence

6 December 2010 Page 28

Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminarpeople by preventing them from meeting their basic needs. Institutionalized elitism,ethnocentrism, classism, racism, sexism, adultism, nationalism, heterosexism, and ageism are some examples of structural violence. Life spans are reduced when people are socially dominated, politically oppressed, or economically exploited. Structuralviolence and direct violence are highly interdependent: structural violence inevitably produces conflict and often direct violence, including family violence, hate crimes, terrorism, genocide, and war; James Gilligan defines it as “the increased rates of death and disability suffered by those who occupy the bottom rungsof society, as contrasted with the lower death rates experienced by those who are above them,” and describes the excess deaths as non-natural, ascribing them to the stress, shame, discrimination, and denigration that results from lower status.

6 December 2010 Page 29

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarAppendix III: Human Development Index and its Components43

43 Custom graphs generated at http://hdr.undp.org/en/data/trends/ on 11 Dec 2010 using neighborand reference countries

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Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarAppendix IV: Literacy and HDI Maps of Pakistan44

44 http://en.wikipedia.org/wiki/Education_in_Pakistan and http://en.wikipedia.org/wiki/List_of_Pakistani_Districts_by_Human_Development_Index

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Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminar

6 December 2010 Page 32

Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarAppendix V: Map of Taleban Influence in Northern Pakistan45

45 http://news.bbc.co.uk/2/hi/south_asia/8046577.stm#malakand

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Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarAppendix VI: Maps of Ethnic and Language Groups in Pakistan46

LANGUAGE GROUPS

46 http://www.pakistanpaedia.com/maps/map_pakistan-major-ethnic-groups.html

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Jill Suzanne Kornetsky Final Paper HS228: Social Theory Seminar

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Jill Suzanne Kornetsky Final Paper HS228: Social Theory SeminarWHO. (2008). Pakistan: Health Profile. WHO Health Statistics and Health Information Systems. Retrieved on 27 Sept 2010 from http://www.who.int/gho/countries/pak.pdf Wikipedia. (2010). History of Pakistan. (And associated references) Retrieved on 25Oct 2010 from http://en.wikipedia.org/wiki/History_of_Pakistan

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