If we see the world in two terms, we must identify with only one. So if there are oppressors and oppressed, then we must be oppressors or oppressed. Oppressed people know they are oppressed. They read Pedagogy of the Oppressed and find a new way to learn. They become participants and have value. Few oppressors see themselves as oppressors, and this is where the problem begins. Whether Freire is accurate or not, calling someone an oppressor is not a compliment. Who wants to be an oppressor? Well, Freire has the answer: “For the oppressor, what is worth is having more – always more – even at the cost of the oppressed having less or having nothing.” Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay No one wants to be an oppressor. But once someone has something, it's hard to give it up. In most rich countries, excessive consumption serves as evidence of being an oppressor. Even if we say, “I oppress no one,” we neglect to consider the conditions of the vast majority of people in the world. Galeano's Open Veins and Freire's Pedagogy of the Oppressed relate to poor and persecuted individuals and present intriguing thoughts on how to liberate individuals. Which pushes me to take a look at my use of material products. For example, how much would my computer cost if the general population that made it had similar training and human services to what I do? A similar question applies to food, clothes, and everything else in my home. Freire advances a hypothesis of “cultural action,” or the techniques that individuals use to bring about social change. Freire isolates social activity into two types, "dialogic action" and "antidialogic action". The anti-dialogical theory of action and its characteristics are: conquest, division, manipulation and cultural invasion in the service of oppression. And the dialogical theory of action and its characteristics such as collaboration, union, organization and cultural synthesis serve liberation. Collaboration as a form of network liberation. This process does not occur through the juxtaposition of a messianic leader, but rather through the collaboration established when a leader and the majority communicate and communicate with each other to achieve their common goal of liberating themselves and finding the world, rather than adapting to it. It happens when they offer each other mutual trust so that they can arrive at a progressive praxis. This circumstance requires modesty and constant dialogue with each of the members. In addition to collaboration, unity is also necessary if we are to make a typical effort towards freedom. This suggests a type of social activity that teaches adherence to progressive reason without falling into ideological metaphor. Rather, the reason is described as it might actually be, as a human movement, not as a misrepresented occasion. Please note: this is just an example. Get a custom paper from our expert writers now. Get a custom essay Dialogic activity also requires organization in case it involves keeping away from the ideological control of the best. Organization is a fundamental component of progressive activity; suggests knowledge between activity and practice. Oppressed people should not blindly trust the authority of a revolutionary leader, just as they should not blindly trust oppressors. The ultimate normality for dialogic activity is cultural synthesis which is not only based on dialogue between people, but also on dialogue between entire cultures. The end of the book mirrors the beginning of the book, as Freire returns to the “central problem”.