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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Change in these institutions does not only depend on a disciplinary transference from special education to regular education.

Images of hospitality Here I would like to introduce three brief depictions of the idea of inclusion as an aperture and as an opening. Who is the other person? 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.

Carlls we should consider as valid otto following ethical-discursive position: 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.

I think these images are clear enough and do not require further comment. 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: 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.

Without the intention of judging this procedure either right or e, 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.

On the contrary, we must presuppose crlos idea of responsibility before the existence of other persons in relation to our own lives. Everybody wields their rights but nobody thinks about their reach. There have been painful situations in this sense: To be prepared is another question.

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

For this same reason, skliaf 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. This must be highlighted, although it is probably common knowledge nowadays, because inclusive education does not 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.

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. Universidad Nacional de La Plata. 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.

This is the definition proposed by Jean-Luc Nancy 4: 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. Disability cxrlos Inclusion – Difference – Ethical responsibility Resumen: The different are subjects that are pointed at, singled out, whose description is the result of a long process of differential construction and invention.

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 cqrlos to the others.

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Should differences be included? 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: 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.

But it is also true that information collected in the report alludes to two very different issues: 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.

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 is your name?

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 dep about “what happens to the other person”. From an ethical point of view there appears a very clear image, since “to open” presupposes an “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 existence.

After consideration of juridical systems, political funding methods, inclusion percentages and follow-up programmes for disabled people of schooling age, a series of issues on the idea of educational training, of being with others and about the ethical responsibilities in the task of teaching.

Perhaps inclusion will allow us to rediscover an educational ethics in both of them.

La Educacion (Que Es) del Otro

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. What happens “between us” in inclusion cannot be analyzed in a simple manner in terms of fictitious calm, of constant harmonyof an immediate otr and the solution of all conflicts, past or future.

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. 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.

Let us focus, then, on that triad, this sort of triple affirmation over what takes up the sense of educational inclusion: