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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Immediately, we feel tempted to answer ” it involves all of us “. In the collected data, one can appreciate what countries answered and which did not; one can perceive a large number of answers mainly from non-governmental organizations, rather than from State Agencies.

How do you go about learning? 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.

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. Evidently, this is a myriad of questions, a myriad of issues, that perhaps most of our countries are not yet able to answer.

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

Books by Carlos Skliar

Therefore, the debate on the skliqr 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. People might say that there is no contradiction whatsoever, that the ethical reason and the juridical reason might be allies, moving as conjoined entities. In this line of thought, it becomes necessary to reflect not only on the need to find strategies to preclude initial exclusion, but also on those that may help to prevent students from dropping out.

We live in an era characterized by over-abundance of juridical reason and a clear lack ethical educacioj. 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.

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 carloa when it is a question of race, children and old people as different with respect to age, the disabled persons as different farlos relationship with corporal, intellectual normality, etc.


This is the object of permanent discrepancies by specialists who never get to the point of defining precisely what is meant by being prepared when teachers have to work with psychotic children or children with multiple disabilities. And then to be able to think, as I mentioned earlier: I am talking about looking at a person without judging him or condemning him a priorito look eel 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.

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.

Here I assume a position which is in part contrary to educational tradition. How many disabled persons are within the educational system?

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

Kearney en La paradoja europea pp. Why is his learning outside the canons of “learning”? I think these images are clear enough and do not require further comment. The knowledge and practices of special education cannot only reside in eucacion professionals.

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

It is interesting to see the discrepancy that appears when the answer is from an NGO or from the State. Should differences be included? However, in this particular context, it can have a very precise root.

Concerning Ea America, the right to education and de 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.

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

It is curious that up to not so long ago, when anyone pointed someone with his finger to identify a person who was different, what we all did was to evaluate the subject who was different, because we believed in this singling out that seemed to be specialized, well made and flawless.

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. This question is necessarily linked to a second one: What is happening – pedagogically speaking – between s,liar.

Secondly, the idea of inclusion should be founded on the parents’ and their relatives’ freedom to choose the educational system educscion for their children.


On a wrongly framed problem and an unbearable reality. Skliar, Carlos Should differences be included? 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”.

Qhe think we should reverse the logic between thematic knowledge and relational pedagogical knowledge. Somehow, it seems to become clear that all students must be ddl within ea the educational system but we have not yet developed a firm standpoint regarding the event itself, the pedagogical relationship as such. Perhaps we should consider as valid the following ethical-discursive position: Thus, this is how we should interpret it in the mouths of those who utter the word “inclusion” regardless of the meaning we attribute to the word inclusion.

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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. What am I referring to? 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: I am educqcion afraid to assert that the problem, the question sel inclusion, depends to a large extent, on the general system of education.

These two questions 5 which education cannot fail to ask itself and others, regardless of what language they speak, what their bodies are like, or what is their way of learning. 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. What have you got? Another conclusion may appear more than obvious, however imprecise and harrowing though it may be.

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 positioning of the teacher in relation to the others. 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 believe that these are three educxcion that although one of them looks more institutional, the other two are decidedly ethical.

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