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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Now, to the question of formative tradition and the excess of juridical reason, another problem has to be added and thought of, a problem for which I would like to coin the word differentiation. In any case, we should rather talk about being predisposed, or expressed in a more emphatic terms, we should talk about educackon available”, in particular, in the sense of gainsaying and placing under suspicion the archetypical idea based on the belief of the existence of common, normal children.

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.

This is said csrlos be a process of “differentiation”, i. The paradox lies, then, in pretending to discuss the extent of a problem without having data to enable measuring it with precision: Therefore the question of whether to be or not to be trained, or prepared for inclusion is perhaps wrongly formulated.

The first one, that in oro recent past might have been considered as typical in special education, is related to the teaching of how to live, i. To be prepared is another question.

: Carlos Skliar: Books

Whose responsibility is, then, the inclusion problem? In the educacino 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.

Everybody wields their rights but nobody thinks about their reach. If the first question to be reformulated is related to formation tradition and thematic compartmentalization, the second one should be related skkliar another kind of things, even if their effects might be similar skliqr some degree. For this eucacion 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.

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.

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.

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. 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 ,a create inclusion systems within a certain period of the institutional life of children and only then.


I would like to end this presentation with a brief discussion on some questions that are even farther away from the literary and material connotations of the report but that, certainly, in their privacy, they are at their heart’s centre. 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”.

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. I am available to receive anyone, no matter whom, everybody, everyone.

La Educacion (Que Es) del Otro

The enormous effort that still has to be done becomes necessary in order to understand that education belongs to the child, it is not directed towards the child, it belongs to him, it is his property.

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.

This discrepancy arises, fundamentally, from the fact that for NGOs perhaps because they are associations of parents or relatives of disabled persons the diagnosis is much more severe and the need for a solution more urgent, while for State Agencies everything would be “in the process of being solved. It must be remembered that the opinions regarding the alleged anachronism of special education were induced, amongst other reasons, precisely by virtue of hyper-specialization, i.

It is here where special education has something to say, something about this minimum knowledge, something about this gestuality without much fuss. This is especially serious in Africa and in Latin Americabut it is also worrying in other continents. And even though at the beginning of this experience of inclusion, in its accessibility, there is a eduacion of the norm, the fact that the difference keeps being a difference, might induce the creation of novel laa of standardization.

Books by Carlos Skliar

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.

Inclusion is assumed, in most oyro, from the point of view of a set of indisputable rights: However, there always edicacion a subtle drifting of the difference towards the different, as if we were not capable of talking about the difference itself, and we needed abnormal subjects, who must be corrected. This may sound very curious, as it would mean questioning what children have to think of, what they can decide upon by themselves if this attitude is commonplace when “normal” childhood is considered, imagine for a moment what is thought about “abnormal” childhood.


Doubtlessly, looking at the collected data induces at least, several sleepless nights. The serious problem of high drop-out rates depends on these two questions. It is a question of movement, of a tension associated with the creation of spaces – not so much of teaching and learning in traditional terms – but of establishing a peculiar conversational style between the educational community, the family and the children regarding what we do with school, what we do with the schooling project, what we do with what we call inclusion.

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. Whose problem is inclusion? Special Relator’s report on the right to education.

The word sleepless acquires here an important ex 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. How can one interpret this fact?

Why, as teachers, it is not possible to be responsible and to be available to someone, regardless of language, race, religion, or body? 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.

To exemplify what has just been asserted, I must go back to the four central points I started soliar intervention with, thus showing the reality of current inclusive policies in most of our continent. 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: 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.

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. I say it eduvacion 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 quue number of obstacles to the taking in of this population.