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Anxious education is far away from the basic priorities of the ruling elite in Pakistan. Paul Freer’s variable ideas – which are included in its last work, teaching the oppressed – therefore, offers critical insights. In a country where most people lack access to opportunities to learn meaningful, Freer’s philosophy can prove to be a roadmap for empowerment and independence.
The notoriety of Pakistan’s education system is clear in its scattered, class basis and multi -faceted structure. It is a system that is without harmony or guidance. There are various parallel streams-such as Elite Private Schools, Low-Docurable Private Schools, Madras and Low Funding Government Institutions-Lonely. They, together, reinforce the socio -economic ranking to put them on the bridge. Only the difference between the instructions of English medium and Urdu medium creates extensive inequality in access to higher education and employment opportunities.
The worse thing is that, both the basic and advanced sectors of education have been widely left without interruption. At the basic level, public schools suffer from chronic neglect, basic infrastructure, qualified teachers and the latest curriculum. Meanwhile, higher education is special, administered and rapid privatization, which is accessible to only one privileged. As a result of the withdrawal of the state’s responsibility to provide world -class education, the fundamental right should be what should be the basic right. Education, such as health care and accommodation, has become an item, which is available in different quality and price in terms of one’s class.
This system is a mirror of the inheritance of the colonial principle where it was designed not to liberate education but to produce compliance with subjects. It maintains a position that benefits the powerful and backs the rest. In this context, the education of dialogue, problem -related education is particularly related. He challenges the “banking model” of education-where students are considered to fill empty dishes.
In the case of Pakistan, the Freenian teaching is not through the production of the educational elite, but the possibility of re -conceptualize education as a collective effort to humanity and social change. It invites teachers, students and policy makers to counter the mutual inequality of this system and regain education as a free process.
One of the basic ideas of Paul Freer is the “culture of silence”. It is a condition in which the oppressed make the dominant stories internally and are unaware of their backwardness. This silence is beyond the sound. This is a systematic pressure from thinking, expression and agency. In Pakistan, where millions of people have been denied access to quality education and discouraged the questioning authority, this culture of silence is deeply engulfed. It is involved in fear, illiteracy and social conditioning.
Freer insists that breaking this silence is the first step towards real change. However, only awareness is insufficient. He emphasizes proxies: reflection and permanent interactions of action. People should not only recognize injustice but also work actively and collectively to change their conditions, take a constant review of their efforts and improve their efforts. In context like Pakistan, where talks about social issues are often different from the lower levels of dynamic, the call for Freer’s proximity demands a fundamental change in the struggle, active, active. The main place of this process is the identity of the topics – real, living problems that create a community’s collective consciousness.
Whether it be unemployment, gender inequality, sectarian violence or systematic poverty, these topics will have to ground efforts. In Pakistan, education can not be implemented as a standard Blue Print to bring about transformation of education in Pakistan. On the contrary, they should be prepared as a dynamic, co -dialogue connected in everyday facts and people’s immediate concerns.
Demands a deep change in the vision of Paul Freer – not only of the society, but also of the people. He talks about a radical revenue, which lives within each of us is a permanent internal struggle to counter and end the oppression.
In a classification society, where the relationship of power is asked deeply and rarely, this process of personal change is not only necessary but also deeply disturbing. It is demanded that those who are determined to change should abandon the detachment of their elite and accept the existence of a partner, humble and people’s center. The main place of this change is a dialogue-not the advanced dialogue that is mostly characterized by Pakistani classrooms and political forums, but there is a horizontal exchange in mutual respect, critical listening and joint investigation.
In a culture where respect for learning authority and route is normal, cultivating places where every voice is heard and appreciated is a revolutionary process. This change naturally leads to harmony, critical consciousness – not only is the awareness that injustice exists, but also a deep, structural understanding of how the system of oppression works, and the commitment to eliminate these people through collective action. In Pakistan, where the myths about gender, class and religious identity are deeply engulfed, there is as much as it learns for harmony as it learns. This requires honest, community -based analysis of living facts rather than separate theory.
To enable this process, Freer introduced codification-representing real-life experiences through illicit shapes such as statements, photos and performances that give rise to dialogue and collective analysis. In a society where many people struggle to describe their experiences in a formal educational language, codification provides a accessible, culturally resonant internal point of teaching, which allows people to see their lives as a stable situation but as a problem.
Supporting all of this is to reject the traditional banking model of Freer Education – which is always dominant in Pakistan – where students are considered to be filled with information as passive ships, teachers are undoubtedly learned as a memorandum as an authority and learning. This model maintains the rating, discourages creativity and silences disagreement. Instead, Fareer has proposed free, dialogue education. It is an education that is joint, reflection and change. Where knowledge emerges from the struggle and investigation, not by imposing knowledge.
The summary is that in Pakistan, there is a need to re -imagine education to implement Paul Freer’s ideas that not as a method of control and production of power, but as a dynamic process of freedom, consciousness and collective change. It calls quietly a change in speech, from passive absorption to active participation and from internal repression to social change.
This vision of education is quite the opposite of the existing system, which is created to maintain stagnation. In this context, Freer’s education is not just an educational framework but a revolutionary. As the Franotz Fanon wrote in the worst of the earth, “colonial colonialism can see if the decorative is taking place or not. The least demand is that the last will be the first.” The vision of Fareer directly talks: Demand for education renovation, so that the backward system is no longer mere items, but active articles create their future.
In Pakistan, where education also often acts as a filtering system that separates the elite from the public, such a change is an urgent need for change and deeply disrupt. Resistance to system change is not accidental. It is designed to create obedience, not criticism.
Jane-Furnsvis Lutoard, in the post-Maiden state, criticize it through “Legal Status” by Performance, where knowledge is important for its usefulness only in the power systems, and education is technically able but politically contagious articles. Grade, competitive exams and standard benchmark madness are a great example of this logic. What is lost in this process is exactly what Fareer, Phenon and Lutord take care of us to protect us: a place to inquire, imagine and re -claim the human agency.
Although implementing such a radical teaching organization in Pakistan is full of obstacles – political connectivity, social stability and institutional resistance – this is an important effort. Freer reminds us that “education either acts as a device that facilitates and harmonizes the logic of the current system to the younger generation, or it becomes a custom of freedom.” In a society, inequality, ideological hardship and generation are engulfed in despair, adopting the process of freedom through education is not a utopian ideal. This is a political and moral need.
The author is a professor at the Faculty of Liberal Arts at the Beacon House National University in Lahore.
