Education as oppression.

In assessing leverage points to promote educational equality, this paper examines Freire's concept of education as oppression to highlight the potential of reclaiming resources currently dedicated to oppressive education. Harel Ben-Shahar's concepts of education as a positional good as well as the potential lack of instrumental value in contributing to students' social, health, relational, and other holistic aspects of wellbeing are mobilized to disentangle varying forms of education. Practitioner experience with students living with disabilities in a postcolonial global south establishes the foundational context to consider how education has capacity to challenge the following: economic domination; restraint on traditional Indigenous knowledge; limited basic livelihood; and media stereotypes on effort committed by the marginalized-yet often chooses not to. Disentangling what precisely constitutes education as oppression emerges as a challenging task, since Freire's conceptualization of conformity is often required of students if they wish to meet essential survival needs. Lisu case studies in rural agricultural economies, traditional ecological knowledge, and postcolonial curriculum demonstrate that education as oppression can emerge naturally with or without intent, and that education mobilized to gatekeep social resources or justify the inequitable distribution of life opportunities can reinforce existing systematic inequalities. Notably, resources and opportunities in disadvantaged communities can already be stratified by preexisting racist; sexist; ableist; classist; or colonial discrimination, and suggest that the intersection between education and basic survival of students should not be viewed as too tangential or basic for future policy discourse. Four forms of education as oppression are preliminarily considered, toward supporting future discourse on eliminating inadvertent oppressive impacts via funded pedagogy.