The more we understand our sector and the issues at hand with human trafficking, the more we need to question our own power in this fight for abolition.
Pablo Freire, author of Pedagogy of the Oppressed, was and still is revolutionary for the emancipation of the oppressed and states that we are very much a part of injustice and the processes that circumvent it. In one form or another, we are the oppressor and the oppressed. Therefore, we must question our own power and what values we are assigning to this power. Jo Sprague (1994), a leader in critical pedagogy, states that if we just look at a small group of knowers we fail to act as a community that embraces open dialogue and multiple viewpoints. Experience in a field does not make one more qualified than others when offering critical insight and expertise. We must constantly be questioning our knowledge, our reality and our values. More importantly, we must be self-reflective and critical of what we are voicing. What are we assigning value to? What are we not talking about? What biases and privileges are causing hindrance to our cause? This realization and self-reflection allows one to question the nature of one’s power, which only enhances the quality, integrity and value of the research and practices at hand.
Pablo Freire, author of Pedagogy of the Oppressed, was and still is revolutionary for the emancipation of the oppressed and states that we are very much a part of injustice and the processes that circumvent it. In one form or another, we are the oppressor and the oppressed. Therefore, we must question our own power and what values we are assigning to this power. Jo Sprague (1994), a leader in critical pedagogy, states that if we just look at a small group of knowers we fail to act as a community that embraces open dialogue and multiple viewpoints. Experience in a field does not make one more qualified than others when offering critical insight and expertise. We must constantly be questioning our knowledge, our reality and our values. More importantly, we must be self-reflective and critical of what we are voicing. What are we assigning value to? What are we not talking about? What biases and privileges are causing hindrance to our cause? This realization and self-reflection allows one to question the nature of one’s power, which only enhances the quality, integrity and value of the research and practices at hand.
By learning to problematize our own power, we remember "words belong to those who speak them as well as those who hear them" (Sprague, 1994). The power of our language can act as a tool to teach and advocate for others, but it can also manipulate and often assumes individualism. This power, more often than not, reflects our cultural identity, the structure we reside in and what we stand for.
We must seek to understand how our communication about trafficking is legitimizing as well as ignoring the problems at hand.
Over the years we have seen glimpses of this critique and evaluation occur. We are realizing the existences of imperialism in NGOs, cross-cultural hindrances in policy-making, and the now urgent need for a trauma-informed lens. Neo-imperialism exists and operates under the pretext of rescuing people and spreading democracy, justice, human rights and hegemonic thinking.We often prescribe to the oppressed what we think is most suitable for them. Freire states, "Every prescription represents the imposition of one individual's choice upon another, transforming the consciousness of the person prescribed to into one that conforms with the prescriber's consciousness." The oppressed, having embodied the guidelines of the oppressor, tend to fear freedom because they have adapted to their structure of domination. He goes on to state, “leaders who do not act dialogically, but insist on imposing their decisions, do not organize the people – they manipulate them. They do not liberate, nor are they liberated: they oppress.”
Therefore, we must sit back, understand, and allow others to tell us about their world so we can understand their world. We must look at the thought-language of people in which they perceive their realities. “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.” (Freire, 1993, p. 72) Thus, knowledge will emerge and be established when interaction and dialogue occurs. It becomes a socially constructed process (Sprague, 1994).
We need to be able to make connections between our own experiences, others’ experiences and the social constructions of reality. In return, sharing these conceptualizations with each other can make new meanings and new possibilities for our realities. This way "he or she enters into reality so that, knowing it better, he or she can transform it. This individual is not afraid to confront, to listen, to see the world unveiled. This person is not afraid to meet the people or to enter into a 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.” (Freire, 1993, p. 94).
We must re-examine ourselves constantly in order to authentically commit ourselves to the people. And ask ourselves, are we truly fighting by their side?
We must re-examine ourselves constantly in order to authentically commit ourselves to the people. And ask ourselves, are we truly fighting by their side?
Freire, P. (1993). Pedagogy of the oppressed. New York, NY: The Continuum International Publishing
Group Inc.
Sprague, J. (1994). Ontology, politics and instructional communication research: Why we can’t
just agree to disagree about power. Communication Education. 43, 1-25
