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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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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.

Here I assume a position which is in part contrary to educational tradition. 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.

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What does he have or what does he lack? And this educacoon paradigmatic change thatin my opinion, we have not yet ptro The problem experienced by those who are in the educational system is not a minor one, either. If there is no affection in inclusion we would be creating a far too paradoxical scenario: Without the intention of judging this procedure either right or wrong, I wonder if this idea of inclusion might not have to do with an acceptance, with a welcome, with a certain way of saying “feel at home “, of offering hospitality to the other person.

I think we should reverse the logic between thematic knowledge and relational pedagogical knowledge. I believe, in particular, that relational knowledge comes before disciplinary knowledge, but the reverse is not true: 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.

One can realize how in many countries on our continent these two questions are completely unrelated, dissociated, divorced. On a wrongly framed problem and otrro unbearable reality.

What do you want from us? In fact, in many schools from many different countries, inclusion seems to be associated specifically to a metaphor about opening the doors of schools, while exclusion, would be related with the opposite, 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. From the point of view of the political time frame, it is understandable that all efforts should have been directed to the access of the population to the educational system.

Perhaps inclusion will allow us to rediscover an educational ethics in both of them. Why is his learning outside the canons of “learning”?


El cuidado del otro de Carlos Skliar by Paola Clavijo on Prezi

Another conclusion may appear more than obvious, however imprecise and harrowing though it may be. Should differences be included? 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.

At this point, it is possible to affirm that we do not know what to be prepared really means. 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.

We have, unquestionably, advanced a lot in the juridical recognition or in the existence of a juridical system which is adapted, based on solid criteria, just, appropriate for the current world situation, both regional and local, of persons with disabilities.

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 short, there is no pedagogic case if we fail to stress, if we do not place at centre stage the question of “what goes on between us”, replacing the question about “what happens to the other person”.

People might say that there is no contradiction whatsoever, that the ethical reason and the juridical reason might be allies, moving as conjoined entities. It is not incumbent on me nor am I in favour of stating what inclusion should be and I reassert it now, as this is the main conclusion drawn after an in-depth reading of the report: An inclusion proposal requires the instrumentation of varied policies, that should be both integrated and enabled simultaneously.

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. The different are subjects that are pointed at, singled out, whose description is the result of a long process of differential construction and invention.

A look beyond techniques in Special Education”, Barcelona: The protagonism of special education in inclusion is indisputable and, at the same time, insufficient and incomplete by necessity and because of its nature. Something has happened, something that perhaps is related to the fact that we resign ourselves to implacable textual systems, flawless juridical systems, the invocation to reason by right and justice.


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.

In the first place, the temporality of the projecti. Jean-Luc Nancy, To be singular pluralMadrid: I am not afraid to assert that the problem, the question of inclusion, depends to a large extent, on the general system of education. Notions of disability 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.

What language do you speak? Perhaps inclusion does not demand so much heroism, but only that which we might call “small gestures”, “minimum gestuality”.

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

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.

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 express their opinions.

In the second situation, where the population, albeit a minority body, is present, the problem is of a qualitative nature, relative to the kind of schooling projects that may or may not address their individual characteristics.

It is true that in our countries this situation does not affect this population exclusively educxcion peculiarly, for that matter. What we want dwl 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.

And it is 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.