CARLOS SKLIAR LA EDUCACION QUE ES DEL OTRO PDF

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.

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One can realize how in many countries on our continent these two questions are completely unrelated, dissociated, divorced. Whose problem is inclusion? This is especially serious in Africa and in Latin Americabut it is also worrying in other continents.

La Educacion (Que Es) del Otro

I am not afraid to assert that the problem, the question of inclusion, depends to a large extent, on the general system of education. 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 black 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.

Special Relator’s report on the right to education. The word sleepless acquires here an important relevance as some people affirm that the ethical subject is the one who cannot “sleep”, who cannot “rest”, when he knows that the existence of the other is threatened 2.

The paradox lies, then, in pretending to discuss the extent of a problem without having data to enable measuring it with precision: What is your name? What can be construed from this affirmation in relation to a supposed “knowing what to do” before every child, every body, every language, each learning process, each way of being in the world? One must emphasize the idea that rather than to be prepared, trying to anticipate, unsuccessfully, what might turn up, one must be available and be responsible.

Alteridades y pedagogías: O ¿Y si el otro no estuviera ahí?

sk,iar However, in this particular context, it can have a very precise root. How do you go about learning? This discrepancy arises, fundamentally, from the fact that for NGOs perhaps because they are associations of parents or relatives of disabled persons the diagnosis is much more severe and the need for a solution more urgent, while for State Agencies everything would be “in the process of being solved. What I wish to uphold is that the ethical reason should come before the juridical reason, as well as give it support, foundation, vitality, turning it more humane, even though it might sound strange.

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Whom or what is he referring to?

Personally, I believe it is impossible to know, to feel and to be prepared for what might come. The report encountered, as we have already mentioned, an insurmountable difficulty: We might speak about deafness, sub-Saharan immigration, drug-addiction, extreme poverty, it is true, but what would be important is to start conversing with these men and women, and for them to start speaking among themselves.

Someone might say, and justly so, that the first step is to “force” once for all the access of this population to educational institutions. Where are those disabled boys, girls, youngsters, who are not within any known institution?

I have tried from the very beginning to dek that the most serious problem is the huge number of disabled persons that are not part of the educational system. Skliar, Carlos Skluar differences be included? Everybody wields their rights but nobody thinks about their reach. And it eucacion not just a matter of proclaiming 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.

The first one, that in the recent past might have been considered as typical in special education, is related to the teaching of how to live, i. Change in these institutions does not only depend on a disciplinary transference from special education to regular education. It is what is known as “lack of political will”.

However, there always appears a subtle drifting of the difference towards the different, as if we were not capable of talking about the difference itself, and we needed abnormal subjects, who must be corrected. This is about transforming this record that starts with a question pointed at the other person, to a question that answers constantly what goes on among ourselves. And the educational conversation does not take place: In many educational institutions a process of inclusion has been started, but we are permanently obsessed by the subjects who are different.

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Concerning Latin America, the right to education and the schooling situation of persons with disabilities There is one detail in particular, that even if it is not surprising, it brings about pain, pain I say, that comes from and represents part of the language of the ethical position that I have assumed, concerning the right to education of disabled persons in Latin America.

How many disabled persons are within the educational system? There are four issues I would like now to underline: This is apparent even when we perceive the disciplinary transformation and the discursive transvestism that is denoted by the passage from special education to “attention to diversity”. The problem experienced by those who are in the educational system is not a minor one, either. It must be recognized, in all honesty, that this report tackles all governmental levels, that it pretends to cast a world-wide look at the educational situation of persons with disabilities, that rakes through every corner on the planet in search for relevant information to rethink specific public policies.

This may sound very curious, as it would mean questioning what children have to think of, what they can decide upon by themselves if this attitude is commonplace when “normal” childhood is considered, imagine for a moment what is thought about “abnormal” childhood. Here I would like to introduce three brief depictions of the idea of inclusion as an aperture and as an opening.

How not to fall into the temptation of confusing a deaf person with the theme “deafness”, a blind person with the subject “blindness”, a foreigner with the subject foreignness?

Historically, in Latin Americathe lack of political will creates most of the times a real sensation of discontinuity and abandonment of regional and national educational projects.

We live in an era characterized by over-abundance of juridical reason and a clear lack ethical debate. A theoretical and historical revision in greater detail should be made around this question; however there is the feeling that in most countries, inclusion has been the result of direct and exclusive action by special education bodies.