Milena Rampoldi, 28-10-2024
Pedagogy is one of the fundamental sciences when it comes to changing the world, which we do not like the way it looks right now. Pedagogy thus has the task of anticipating the socio-political utopia that we would like to see in the near future. Pedagogy should sow the desire in our minds and in the minds of our children to bring these ethical ideals forward in time, to stop dreaming about them and to experience them first hand. Any change in people and in society begins with the education of children and of society as a whole in the sense of lifelong learning.
‘Autonomous education builds different worlds where many true worlds with truths fit’, mural by a collective led by Gustavo Chávez Pavón, Zapatista primary school in Oventic, Chiapas, Mexico.
The pedagogy of human rights is also often mentioned. Children should be sensitised from an early age to grow into people who neither discriminate nor exploit others. They should develop into people who show empathy, oppose violence and war, and work actively and dynamically for a better world in the spirit of peace and justice. They should grow up to be tolerant and cooperative people who support the weak, oppose all violence in their environment, denounce racism and discrimination, advocate for a just starting point and think in a tolerant and open way.
But for people who have been subjected to extreme oppression or genocide, human rights education is not enough. In an environment of total dehumanisation, where the killing and suffocation of every human life dream is brutal, no pedagogy for human rights can take root, because that would mean that people have not been deprived of their humanity, but that is the case. Because the narrative of genocide requires the dehumanisation of the enemy. I can only kill if I know that there are no humans in front of me. Only then can I pull the trigger and only then can I kill children en masse. And that was the case in the Nazi regime. And it is being repeated today in Gaza. The victims are children who have been dehumanised in advance so that they can be killed coldly and without any ethical consideration.
What we urgently need in an environment of dehumanisation is not a pedagogy of human rights, but an education in resistance. And the goal of this resistance, which is the result of the pedagogy of resistance, is the renewed recognition of the humanity of the dehumanised, along with overcoming their role as victims and their reification.
What Theodor Adorno says, albeit with some ethnocentric restrictions, applies to all of humanity. In his essay from 1966, the Jewish philosopher expressed the following view on the ‘never again’ of the concentration camp of Auschwitz and the killing of fellow citizens who were gassed because they belonged to a Jewish and thus inferior Semitic ‘race’:
“The first demand of education is that Auschwitz not happen again. It precedes all others to such an extent that I believe I neither have to nor should justify it. I cannot understand why it has been given so little attention to date. Justifying it would be monstrous in view of the monstrosity that occurred […] …. Any debate about educational ideals is futile and irrelevant compared to this one: that Auschwitz must never be repeated. It was barbarism that all education is directed against.”
And this paradigm of the pedagogy of resistance is precisely the common thread running through the book by the Colombian history professor Renán Vega Cantor, entitled “Education after Gaza”, which I have just translated from Spanish into English and German.
Resistance in such an enclave, which symbolises the quintessential example of Zionist, imperialist oppression of the Other, is not only a universal right, but a universal obligation that must come from both within as well as from without. Educators from all over the world are called upon to name Israeli human rights violations and denounce the brutality of this genocide. Because neither Auschwitz nor Gaza must be repeated. Resistance to the killing machine of the Zionist state, which completely reverses Jewish ethics and religious thought, can only be guaranteed by this reversal: the children of Gaza are not victims, but fighters.
The Palestinian-Brazilian poet Yasser Jamil Fayad has summed up this concept in a few brief but eloquent words:
“Running/ Dancing/ Crying/ Kissing/ Loving/ Suffering/ Helping/ Screaming/ There are countless verbs in life/ I am only Palestinian/ My verb is fighting!’
This is the pedagogy of resistance that we need worldwide. This is a paradigm of pedagogical thinking that will take its place in schools all over the world.
The No is a universal No to the dehumanisation of any human being, of the Jews of yesteryear and the Palestinians of today.
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