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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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. Somehow, it seems to become clear that all students must be together within in the educational system but we have not yet developed a firm standpoint regarding the event itself, the pedagogical relationship as educaacion. The knowledge and practices of special education cannot only reside in the professionals. People might say that there is no contradiction whatsoever, that the ethical reason and the juridical reason might be allies, otri as conjoined entities.

This is about transforming this record that starts with a question pointed at the other person, to a question lq answers constantly what goes on among ourselves.

What is wrong with him? It is clear that the question of financing of public policies in education must be the object of careful discussion.

On a wrongly framed problem and an unbearable reality Autor: And how are they doing, i. This question might not be related to the specific preparation for looking after subjects with certain characteristics, stripping them of the excessive halo of mystery that surrounds some groups, as long as it does not dep necessary for the teacher to hyper-specialize in a given subject.

Disability – Inclusion – Difference – Ethical responsibility Resumen: Skliar, Carlos Should differences be included?

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It is not a question of whether they are in a regular school or in special institutions, it is simply the fact that “they are not there”. I think it is timely and necessary to describe and try to clear up here a usual confusion that comes across the educational field, derived from the use of the term “differences” in relationship with a similar term: The right of persons with disabilities to education.

If there is no affection in inclusion we would be creating a far too paradoxical scenario: 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. However, it is possible to affirm that most countries have had some resources in this sense, but they have only been used for the implementation of partial and insufficient mechanisms of teacher education and training.


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.

But if the work that is being done serves any purpose, it is precisely to think from the point of view of childhood, and not from the adults’ point of view.

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. Concerning Latin America, the right to education and the schooling situation of persons with disabilities.

What have you got? 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.

: Carlos Skliar: Books

Therefore, it is not simply a question of evaluating the situation of disabled persons, but rather to consider how, indeed, the extent of the problem is itself threatened by the extent of the lack of information.

Geographic location and the kind of educational and institutional project is a decision centred on freedom of choice of the family circle. 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.

This is especially serious in Africa and in Latin Americabut it is also worrying in other continents.

La Educacion (Que Es) del Otro

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.


Personally, I believe it is impossible to know, to feel and to be prepared for what might come. In the scholar tradition there seems to persist a marked attachment to thematic compartmentalization, as when people “talk” about drugs, or about drug-addicts, but nobody speaks with them. 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.

A huge number of situations concerning educational inclusion has been resolved exclusively by legal means. 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.

Perhaps we should consider as valid the following ethical-discursive position: Whom or what is he referring to?

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. 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 wkliar other person, opening to what comes from the other person, sk,iar to the other person’s existence.

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.

But with this general and fuzzy assertion, complexity and seriousness quickly get diluted. And the educational conversation does not take place: The protagonism of special education in inclusion is indisputable and, at the same time, insufficient and incomplete by necessity and because of its nature.

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:

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