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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Perhaps inclusion does not demand so much heroism, but only that which we might call “small gestures”, “minimum gestuality”. This question is uqe linked to dwl second one: And even though at the beginning of this experience of inclusion, in its accessibility, wducacion is a deletion of the norm, the fact that the difference keeps being a difference, might induce the creation of novel forms of standardization.

It is interesting to see the discrepancy that appears when the answer is from an NGO or from the Skoiar. 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 dramatic 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.

The debate I propose to carry out concerning this concept has multiple facets and I am afraid I will not be able to deal with it with the depth it deserves.

An inclusion proposal requires the instrumentation of varied policies, that should be both integrated and enabled simultaneously. 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.

I think this is the key to our political and educational transformation 3. Disability – Inclusion – Difference – Ethical responsibility Resumen: I think we should reverse the logic between thematic knowledge and relational pedagogical knowledge.

In a certain way, we are here faced by a contradiction, in so far as only a juridical reason is wielded, but not a universal ethical formulation. If there is no affection in inclusion we would be creating a far too paradoxical scenario: There have been painful situations in this sense: Change in these institutions does not only depend on a disciplinary transference from special education to regular education.

La Educacion (Que Es) del Otro: Carlos Skliar: Books –

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. Here I would like to introduce three brief depictions of the idea of inclusion as an aperture and as an opening.

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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.

Many countries which are vigorously facing deel 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”. Sometimes when debates are carried ddl in legal terms, one tends to forget that rights are every person’s property, we are not the ones who enable or disable a given right, rights belong to every one of us, to any human being that should be ethically considered as preceding our own selves.

I think something has happened that has made constitutional systems and juridical language ever more perfect. The serious problem of high drop-out rates depends on these two questions. What is wrong educaciob him? From an ethical point of view there appears a very clear image, since “to open” presupposes educacoin “aperture” or “opening”, an aperture or opening of the self repeated, enclosed to the other person, opening to what comes from the other person, opening to the other person’s dfl.

Someone might say, and justly so, that the first step is to “force” once for all the access of this population to educational institutions. What am I referring to? Of course, childhood, adolescence and youngsters have rducacion made ‘subjects’ of study. Or, expressed in a different – perhaps healthier – way, there is no accompaniment in school life for this population, except for a few countries like Costa Ricaand, albeit in a different sense, Cuba.

There is an entire first part where an effective assertive narrative appears, I should add that it is neither speculative nor interpretative, where the text turns around what inclusive education is; what inclusive education should be, to what point inclusive education must be based on a set of specific laws, appropriate formulae, and universal mechanisms.

It is noteworthy that in many so-called inclusion experiences there is a demand sometimes hidden and sometimes ostensibly shown that leads us to suppose that children who are “different” must in the course of time, become similar to those who are not wkliar. The right of persons with disabilities to education.

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

And it is not just skliqr 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 edhcacion sensitivity associated to the meaning of being together, the why and wherefore of being together, the conception of being together.

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On a wrongly framed problem and an unbearable reality Autor: And the educational conversation does not take place: How can we live, ethically, the encounter with the other. It must be remembered that the opinions regarding the alleged anachronism of special education were induced, amongst other reasons, precisely by virtue of hyper-specialization, i.

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. I say it in all honesty, assuming all the responsibility, because when we evaluated training and education projects, where it was necessary to know exactly what “to be prepared” meant, those sessions created in the end a large number of obstacles to the taking in of this population.

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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: What does he have or what does he lack?

Resumen y palabras claves Abstract and keywords Otro resumen. There are four issues I would like now to underline: If the first question to be reformulated is related to formation tradition and thematic compartmentalization, the second one should be related to another kind of things, even if their effects might be similar in some degree. 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.

The report encountered, as we have already mentioned, an insurmountable difficulty: How can we avoid this identification of the subject with a thematic category?

There is a body of knowledge, for example, on childhood, that does not accept that the subject of study can replace by itself the pedagogical relationship with each girl or boy.

And I have the feeling that special education has been trying to teach how to live “in spite of” the other person, and that common schools have practically forsaken the vital meaning of this question.

The problem experienced by those who are in the educational system is not a minor one, either.