Carman, Thank you for your note! I appreciation this whole process of deconstruction and reconstruction of ideas. It takes courage to relinquish our certainty enough to open our minds to new connections and possibilities. There is a period of chaos before new structures coalesce, which can be uncomfortable, to the say the least, but the insights we gain by allowing and processing this chaos or change can be enormously rewarding. Therefore, I appreciate Rosemarie Anderson’s term for that period, “auspcisous bewilderment”(1). One of the benefits of Partnership systems is that they are safe enough to allow the uncertainty inherent in the creative process.
As you requested, I moved our earlier conversation in the comments area of “Freedom vs. Slavery” http://www.creativeleadercoach.com/2009/09/23/freedom-is-slavery/ to the main blog to make it easier to read.
Your quote from Freire aptly contasts the difference between the experience and concept of work as self-actualization in the context of community and work as dehumanization or exploitation. These are two different paradigms of leadership and organization (social relationship), and of ways of being in the world.
The Partnership paradigm reflects an ethic of mutual flourishing. Conversely, a dominator paradigm reflects a “dog eat dog” or “dog oppress dog” 😉 ethic. Both are part of our historical inheritance, but the ethic of domination goes deep. What is our reaction when we are crossed? And then, what response do we choose…
In considering Friere’s comment, I am also reminded of philosopher Jacques Derrida’s reminder that there is freedom and power throughout the system. Even in situations of extreme oppression, such as former Soviet labor camps, Solzhenitsyn’s Gulag Archipelago demonstrated that the human being could choose a perspective of self-actualization. So we have these mulitple frontiers, the social and the psychological, for moving towards more creative, adpative and fulfilling systems..
It’s a pleasure to read and post your insightful and creative essays, as always!
Lisa
1. Rosemarie Anderson, “Intuitive Inquiry,” Transpersonal Research Methods for the Social Sciences: Honoring Human Experience,” eds. William Broud and Rosemarie Anderson.
Anderson includes a quote from the mystic Jelaluddin Rumi in the opening to her chapter, which speaks to this place of auspicious bewilderment and creativity: “Today like every other day, we wake up empty and frightened. Don’t open the door to the study and begin reading. Take down a musical instrument. Let the beauty we love be what we do.”
Hi Lisa,
I love Sundays! Thank you for the references to Solzhenitsyn. It’s interesting that thralldom figures prominently in his text: “The whole raison d’etre of serfdom and the Archipelago is one and the same: these are the social structures for the ruthless enforced utilization of the free-of-cost work of millions of slaves” (Chapter 5). I’ve been bridging concepts we’ve discussed over the months and believe I see sufficient patterns to construct a comprehensive Theory of Thralldom.
Patterson describes the slave as dehumanized being who lives only through and for the master:
SLAVE
“The slave was a dominated thing, an animated instrument, a body with natural movements, but without its own reason, an existence entirely absorbed in another.”
MASTER
“The proprietor of this thing, the mover of this instrument, the soul and the reason of this body, the source of this life, was the master. The master was everything for him: his father and his god, which is to say, his authority and his duty…Thus, god, fatherland, family, existence, are all for the slave, identified with the same being; there was nothing which made for the social person, nothing which made for the moral person, that was not the same as his personality and his individuality”(Henri Wallon on the meaning of slavery in ancient Greece, Cited in Patterson).
Though Friere does not use the word “thrall” or “slave” in Pedagogy of the Oppressed, he does use almost identical language to describe “the oppressed”: “For the oppressors, ‘human beings’ refers only to themselves; other people are “things” (p.39). Friere says that the “oppressor consciousness” tends to reduce everything—including people—to “objects at its disposal” (p.40) Science and technology, says Freire, “are used to reduced the oppressed to the status of things” (p.114). The educational system is their “enemy” (p.16) and management is an “arm of domination (p.50).
Patterson’s decription of slavery also illuminates Freire’s statements, such as “adhesion to the oppressor,” the “boss within,” subjects-objects, and Friere’s discussion of the difference between animals and humans (thank you for your reference to dogs!). I could never quite understand why he devoted so much analysis to the distinction. Animals, for example are “ahistorical,” “beings in themselves,” “cannot commit themselves,” are “not challenged by the configuration that confronts them,” and so on (pp.78-79). Obviously, animals and thralls are subhuman, objects, things. Now I see why Freire spoke about the “ontological vocation to be more fully human—“fully human” versus “anatomical fragments” and “automata” (things).
Middle class educators reading this blog might bristle at my suggestion that we humans exist within a web of thralldom. Freire predicted such reaction when he spoke about the middle class’s “fear of freedom” which “leads them to erect defense mechanisms and rationalizations which conceal the fundamental (i.e., the conditions of oppression) emphasize the fortuitous (i.e., let’s be “positive”) and deny concrete reality” (the misery of the oppressed) p.85. (parentheses mine). Freire was clear that praxis meant reflection and action upon the world in order to transform it.
Freire’s indictment of global educational systems is understandable now given that the “educated individual is the adapted person, because she or he is a better fit for the world” (p.57). It now makes sense to me why Freire saw the need to develop a completely different “pedagogy”—a pedagogy of the oppressed, whose organs of sense perception have been switched off so long that they need educators’ help to reactivate those. I can now understand why Freire’s text appears in many graduate programs (I met “Pedagogy of the Oppressed” while enrolled in Athabasca University’s MDE Program).
I appreciate your allusion to perception Lisa. Patterson (quoting Weber) notes that slavery is built upon a power relation which has 3 facets: social, psychological and cultural. Perception, I believe, falls under the second category:
1) The use or threat of violence in the control of one person by another (Social)
2) The capacity to persuade another person to change the way he perceives his interests and his circumstances. (Psychological)
3) Authority: the means of transforming force into right, and obedience into duty (Cultural)
But how is slavery distinctive as a relation of domination? Perhaps we could discuss that later on.
Bye for now,
Carman
I would call my posts ‘messays’ because they represent mental chaos searching for coherence. Thank you for the ‘mutual flourishing’ you promote Lisa.
References:
Slavery and Social Death: A Comparative Study, Harvard University Press, 1982
Freire, Paulo. Pedagogy of the Oppressed. New York: Continuum, 2007.