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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Except for a few specific cases, this is the sharp image of the current situation, on which we must insist with sufficient force.
The protagonism of special education in inclusion is indisputable and, at the same time, insufficient and incomplete by necessity and because of its nature.
But it is also true that information collected in the report alludes to two very different issues: Personally, I believe it is impossible to know, to feel and to be prepared for what might come. Perhaps inclusion will allow us to rediscover an educational ethics in both of them.
There have been painful situations in this sense: Special Relator’s report on the right to education. The report encountered, as we have already mentioned, an insurmountable difficulty: And how are they doing, i. It is interesting to see the discrepancy that appears when the answer is from an NGO or from the State.
Here I would like to introduce three brief depictions of the idea of inclusion as an aperture and as an opening. To exemplify what has just been asserted, I must go back to the four central points I started my intervention with, thus showing the reality of current inclusive policies in most of our continent.
Many countries which are vigorously facing this question, have decided that it all depends on a good education, a good training in the domain of inclusion, trying to give a new and different meaning to what is commonly meant by “being prepared”.
Images of hospitality Here I would like to introduce three brief depictions of the idea of inclusion as an aperture and as an opening. 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. 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.
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.
The knowledge and practices of special education cannot only reside in the professionals. One can realize how in many countries on our continent these two questions are completely unrelated, dissociated, divorced.
This is especially serious in Africa and in Latin Americabut it is also worrying in other continents. I am talking about looking at a person without judging him or condemning him a priorito look at others enabling other forms of existence different to ours, to salute, to welcome, to ask, give way, allow, enable, let do, allow to do, suggest, speak, etc.
This question might not be related to the specific preparation for looking after subjects with certain characteristics, stripping them of the excessive halo of mystery that surrounds some groups, as long as it does not become necessary for the teacher to hyper-specialize in a given subject.
I would like to end this presentation with a brief de on some questions that are even farther away from the literary and material connotations of the xarlos but that, certainly, in their privacy, they are at their heart’s centre.
I think that the pedagogical thought of inclusion should abandon once and for all this sort of obsession for the other person and address its attention to the idea of being together, taken as the essential educational question.
To turn this debate more transparent, in the first situation, that alludes to the absence of the majority of the population, we consider that it is essentially a quantitative problem. How many disabled persons are within the educational system? I do not think I am wrong when I state that the report in question presents three broad ways of thinking about the possible meanings of inclusive education.
It is worthwhile to insist once again on this point: On this point, I wish to make use as they represent exactly my own view of the same two questions formulated by Jacques Derrida in his work: From the point of view of a certain ethical positioning that I shall henceforth assume, the separation between “us” and the “others” has ceased to work, both theoretically and politically.
There are, judging by the collected information, no follow-up or control projects, for inclusion projects of caglos with disabilities within the educational system. In the second situation, where the population, albeit a minority body, is present, the problem is of a vel nature, relative to the kind of schooling projects that may or may not address their individual characteristics.
Leaving aside, at least partially, the formal structure of the report and its narrative, I have the impression that the crucial question, the threatening question, both disturbing and necessary, might be worded thus: To what extent there has skluar an increase in drop-out rates because students did not find adequate pedagogical singularities for them in common non-special institutions.
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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. Therefore, it is not simply a question of evaluating the situation of disabled persons, but rather to consider how, indeed, the extent of the problem is itself threatened by the extent of the lack of information.
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 schooling project, what we do with what we call inclusion. How can we live, ethically, the encounter with the other. 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.
Notwithstanding, the report swiftly changes its narrative style as it leaves aside, in part, the idea of inclusive “morals”, and grows in complexity as it incorporates, not more and more laws, more and more official texts, more and more formulae or techniques, but the concrete subjects of educational action: Change in these institutions does not only depend on a disciplinary transference from special education to regular education.
El cuidado del otro de Carlos Skliar by Paola Clavijo on Prezi
I believe, in particular, that relational knowledge comes before disciplinary knowledge, but the reverse is not true: Will we be able to think about inclusion in terms of small gestures, rather than in terms of great feats that, in dwl end, render impossible the relationship of equality and difference? Geographic location and the kind of educational and institutional project is a decision centred on freedom of choice of the family circle.
There is one detail in particular, that even if it is not surprising, wue 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 educacuon to education of disabled persons in Latin America.
However, in this particular context, it can have a very precise root.
To those teachers trained in general education, it is clear, their knowledge was recognized and restricted to knowledge about “normal” childhood, adolescence and youth. People might say that there is no contradiction whatsoever, that the ethical reason and the juridical reason might be allies, moving as conjoined entities.