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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This is especially serious in Africa and in Latin Americabut it is also worrying in other continents. In this sense, we should revise the question about inclusion whose answer as given by the regular school is almost always: The first one, that in the recent past might have been considered as typical in special education, is related to the teaching of how lla live, i.
Alteridades y pedagogías: O ¿Y si el otro no estuviera ahí?
It “is” not an entity by itself, from itself, by its own definition. This is said to be a process of “differentiation”, i. 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. Sometimes when debates are carried out 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.
To those teachers trained in general education, it is clear, their knowledge was recognized and restricted to knowledge about “normal” childhood, adolescence and youth.
Therefore, the debate on the need of a specific or general formation in my opinion must be put aside, it is a kind of discussion that overflows or rather precludes the fundamental discussion. In the scholar tradition there seems to persist a marked attachment to thematic compartmentalization, as when people deucacion about drugs, or about drug-addicts, but nobody speaks with them.
Who is the other person? Whose responsibility is, then, the inclusion problem? Perhaps inclusion will allow us to rediscover an educational ethics in both of them. Except for a few specific cases, this is the sharp image of the current situation, on which we must insist with sufficient force.
And this a paradigmatic change thatin my opinion, we have not yet performed: 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. I do not think I am wrong when I state that the report in question presents three broad ways qje thinking about the possible meanings of inclusive education. There have been painful situations in this sense: Resumen y palabras claves Abstract and keywords Otro resumen.
To the temporal reach and family choice, a third element should be added to the relationship between inclusion and justice, that has to do with the children’s right to rel their opinions. This perception is peculiar, though of course perfectly justifiable. It is what is known as “lack of political will”.
What happens “between us” in inclusion cannot be analyzed in a simple manner in terms of fictitious calm, of constant harmonyof an immediate empathy and the solution of all conflicts, past or future. I am not afraid to assert that the problem, the pa of inclusion, depends to a large extent, on the general system of education. In any case, any previous preparation, any anticipation, makes up a technical tool, a certain degree of rationality, but that does not necessarily work as an ethical caros of the teacher in relation to the others.
What can be construed from this affirmation in relation to a supposed “knowing what to do” before every child, skluar body, every language, each learning process, each way of being in the world?
In many educational institutions a process of inclusion has been started, but we are permanently obsessed by the subjects who are different.
Special Relator’s report on the right to education. For this same reason, we understand that it is not s question of a kind of education based only on the inclusion of the subject in school syllabuses, even if most countries which answered the questionnaire have stated that this was their main policy, their main educational transformation.
Let us focus, then, on that triad, this sort of triple affirmation over what takes up the sense of educational inclusion: To be prepared is another question. Leaving aside, at least partially, the formal structure of the report and its narrative, I have slkiar impression that the crucial question, the threatening question, both disturbing and necessary, might ees worded thus: This must be highlighted, although it is probably common knowledge nowadays, because inclusive education does educaciln 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.
In principle, this affirmation is a direct way of precluding people from identifying inclusion as a movement that depends entirely on the special education system, its institutions, professionals, families and on their oteo.
Books by Carlos Skliar (Author of No Tienen Prisa Las Palabras)
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. 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.
But it is not only a question of statistics, it is not a question of just knowing what the number of people we are referring to is, or to what extent this quantification announces a certain kind of problem. The percentage of disabled persons of school age that effectively are within the educational system is extremely small, regardless of whether this system sets out a sharp division between special and common education, or if it comprises a unique student body in its general system of education.
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.
However, in this particular context, it can have a very precise root. 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. 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.
What we want to affirm is that inclusion may become again a policy with which subjects who are different may be branded, as if instead of welcoming, accepting, providing hospitality, availability and responsibility, there was a repositioning of the school norm.
Is it possible to teach how a person should live?
My intention is to show where neglect lies, where indolence is stronger, where there is slackness and, also, where this lack of interest in this population with disabilities grows and is constituted.
Not only because they have been justly and vehemently criticized and, in some cases with undue severity, but because even when this knowledge and these practices are solid enough, they are not always decisive or pertinent for a complete transformation of common educational institutions. A huge number of situations concerning educational inclusion has been resolved exclusively by legal means.
Even so, they refer to three different instances of inclusion: Does being prepared mean to anticipate what will come and work on what will be done pedagogically beforehand? 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? At this point, it is possible to affirm that we do not know what to be prepared really means. Partly in contradiction to what I previously stated, I want to record that the origin of the word inclusion can be found in the Latin expression in-clauserei.
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. 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.