The following essay will attempt to demonstrate that Paulo Freire theory of ‘dialogical conscientisation’ or co learning is relevant in modern society due to the seemingly endless rise of technological industrialisation. Such technological rises marginalise workers, and community members alike, degrading the importance of collaborative relationships as described by Martin Buber, along with developing an increase in the divide between the working class or the ‘proleriatat’ and the middle class or the ‘bourgeoisie’ described by Karl Marx.
Friere theories suggest that an adoption of ‘dialogical conscientisation’ or co-learning further supported by the dialogical methods ‘0-1-3’, and the ‘I Thou’ promoted by Martin Buber, would bring about a substantial …show more content…
Such social change would occur through educative methods that break away from the traditional dominant banking method described by Friere, which encourages a teacher/student hierarchy. Friere methods of ‘dialogical conscientisation’ move for positive social progress and development through cohesive relationships, for the attainment of a greater level of educative unity relevant in modern society. By creating a linkage between situational relevance, motivation, and language to attain a greater level of equality, Friere theories of ‘dialogical conscientisation’ or co-learning develop a critical awareness through action; to attach a motivation for change to a given experience, and subsequently to utilise that change resulting from action, into usable positive reality. Friere (1987) suggests the dominance in current learning methods favouring the student/teacher hierarchy metaphorically simplifies students to an “empty vessel” p31-36). Moreover, Friere suggests relieving this dominance requires an adoption of a ‘dialogical conscientisation’ or co-learning system where both student and teacher are equals, both bound to learn from one another through relational experience and learnt knowledge, both forms equally important, is more favourable for the solving of real community problems that result from real community issues. Dialogical conscientisation’ endorsed in ‘Pedagogy for Liberation’ by Friere Paulo and Shor, Ira (1987) is further supported through dialogical methods such as ‘0-1-3’, and ‘I Thou’ methods promoted by Martin