La Educación (Que Es) Del Otro by Carlos Skliar at – ISBN – ISBN – Novedades Educativas – Report. El cuidado del otro de Carlos Skliar. PC. Paola Clavijo. Updated 18 April Transcript. EL CUIDADO. DEL OTRO. GRACIAS. Choose a template. “La educación es el lugar de la relación, del encuentro con el otro. Es esto lo que es en primer lugar y por encima de cualquier otra cosa. Es esto lo que la hace.
|Published (Last):||1 December 2007|
|PDF File Size:||4.55 Mb|
|ePub File Size:||11.69 Mb|
|Price:||Free* [*Free Regsitration Required]|
I think these images are clear enough and do not require further comment.
La Educacion (Que Es) del Otro
That is why teachers perceive these transformations under the im possible demand of having to carry out heroic acts, huge exploits, excessive actions. I think something has happened that has made constitutional systems and juridical language ever more perfect.
Universidad Nacional de La Plata. Far from this situation the idea of being together entailed by inclusion should always imply affection. And it is not just a matter of edkcacion policies of universal access to institutions, unrestricted access of all disabled personas to schools, but at the same time, within the same timeframe, creating a thinking pattern and a sensitivity associated to the meaning of being together, the why and wherefore of being together, the conception of being together.
To those teachers trained in general education, it is clear, their knowledge was recognized and restricted to knowledge about “normal” childhood, adolescence and youth.
It is a question of movement, of a tension associated with the creation of spaces – not so much of teaching and learning in traditional terms – but of establishing a peculiar conversational style between the educational community, the family and the children regarding what we do with school, what we do with the efucacion project, what we do with what lz call inclusion. These “differences”, whatever they might be, can never be described as “better or worse than.
This perception is peculiar, though of course perfectly justifiable. This must be highlighted, although it is probably common knowledge nowadays, because inclusive education does not refer uniquely to the basic education system, and it would be a discrepancy to create inclusion systems within a certain period of the institutional life of children and only then.
Books by Carlos Skliar (Author of No Tienen Prisa Las Palabras)
Skliar, Carlos Should differences be included? It is clear that the question of financing of public policies in education must be the object of careful discussion. What do you want from us? Partly in contradiction to what I previously stated, I want to record that the origin of educaxion word inclusion can be found in the Latin expression in-clauserei. Thus, differentiation, on top of being a political process, constitutes a cultural and educational trap, that leads, for example, to the consideration of women as the different ones when considering gender, the eduvacion as different when it is a question of race, children and old people as different with respect to age, the disabled persons as different in relationship with corporal, intellectual normality, etc.
The report shows in crystal-clear terms that the problem becomes more complex when educscion think of how educational institutions search within their community or identify in it the places where this population lives, their way of life, their day-to-day experiences.
Alteridades y pedagogías: O ¿Y si el otro no estuviera ahí?
I would like to end this presentation with two important questions that, in my opinion, are at the heart, or pith, of the act of teaching and in consequence they are also concerned with inclusion. I think sklkar is timely and necessary to describe and try to clear up here a usual confusion that comes across the educational field, derived from the use of the term “differences” in relationship with a similar term: Kearney en La paradoja europea pp.
And although it can be intuited that this is a critical problem, it is no longer a lament for something “that is in crisis”, but that we are facing a truly sk,iar question – and it would not be at all incorrect to put it in these terms because it is related, first and foremost, with the conditions of existence of others and also with our own lives.
Inclusion is assumed, in most cases, from the point of view of a set of indisputable rights: The serious problem of high drop-out rates depends on these two questions.
From the point of view of a certain ethical positioning that I shall henceforth assume, the separation between “us” and the “others” erucacion ceased to work, both theoretically and politically. In this sense, we should revise the question about inclusion whose answer as given by the regular school is almost always: I believe, in particular, that relational knowledge comes before dsl knowledge, but the reverse is not true: I am not afraid to assert that the problem, the question of inclusion, depends to a large extent, on the general system of education.
One can realize how in many countries on our continent these two questions are completely unrelated, dissociated, divorced.
An inclusion proposal requires the instrumentation of varied policies, that should be both integrated and enabled simultaneously. Let us focus, then, on that triad, this sort of triple affirmation over what takes up the sense of educational inclusion: But this is done at the same time as one trips over the first stone, as the first obstacle is encountered, namely, not being able to determine the real extent of the problem. This paper proposes an ethical reinterpretation of the right to education of persons with disabilities, with emphasis being made on the situation in Latin America.
In the first place, the temporality of the projecti. In the collected data, one can appreciate what countries answered and which did not; one can perceive a large number of answers mainly from non-governmental organizations, rather than from State Agencies. Change in these institutions does not only depend on a disciplinary transference from special education to regular education.
How can we avoid this identification of the subject with a thematic category?