... wanted a world full of Schools and only!
... with lots and lots of professors
professor
without politicians, without religion, without opressori and a liar and no one else who knowingly makes a false statement ..
off to school ... because all freedom is a blatant lie! He wanted a
world of schools, and only!
Peter N-Dellova, Journey, 2011
Democracy, wrote John Dewey in Democracy and Education, has a true devotion to education, and this for two reasons. The first is that a government that depends on the votes of citizens can not be a good government, if those who elect not educated. The second, more profound, is that democracy is not only a form of government, it "is first and foremost a form of social life, experience continually given [1]. A society in which the stimuli are many and wide contacts, the constant changes need to educate i suoi membri affinché non vengano sopraffatti da una realtà così complessa, situazione che genererebbe la confusione generale di cui si avvantaggerebbero in pochi.
La democrazia, poco dopo le speranze dell' '89, quando in tutto il mondo sembrava affermarsi una potente spinta dal basso per la libertà e l'autodeterminazione, si è trasformata in un marchio dei paesi occidentali da esportare se necessario con la guerra, ed è contemporaneamente entrata in una profonda crisi che è sotto gli occhi di tutti – particolarmente acuta in Italia, ma palese anche nel resto del mondo. Una crisi della rappresentanza, certo – della democrazia come la descriveva Schumpeter, come competizione delle élites – ma anche della partecipazione, della fiducia, della capacità di costruire attraverso la discussione pubblica rappresentazioni e volontà comuni.
Le cose vanno anche peggio se si considera il secondo aspetto, quello che Dewey considera più profondo, del legame tra democrazia ed educazione. Come non comprende la politica, così il cittadino medio non comprende la realtà che lo circonda, i meccanismi sociali ed economici, le trasformazioni culturali. L'impressione è appunto quella di una grande confusione sulla quale operano forze semplificatrici che fanno ricorso al pregiudizio, allo stereotipo, allo stigma verso chi è diverso.
Il mondo, complesso e globalizzato, torna a farsi semplice grazie a nuovi miti collectives, irrational dangerous tendencies to ideological contrasts which take the form of real wars of religion. New political parties are born on the business model, the electoral success is built like any marketing campaign - such as advertising, political slogans play on fears, weaknesses, even the pettiness of the consumer-voter. In a society disrupted Tramontano authentically political values \u200b\u200bto the decline of the very meaning of the polis.
political value becomes what is an advantage for the individual and his family. The private interest replaces solidarity, a misguided security takes the place of justice, license to those who can afford to escape to the common rules is setting in place of freedom.
The best way to address the crisis of democracy is to establish a democratic ideal fuller, broader, more genuinely human than the current one, think that democracy not only as a system in which citizens, educated and informed, elect representatives, but as a society in which everyone has power. A democracy is genuine and confident when people have a real power at all levels of social and political life, when actually there is the possibility to influence decisions that affect the common good, controlling the political class; quando è possibile disporre di una informazione libera, che metta in grado di valutare le questioni pubbliche con serenità e consapevolezza; quando i cittadini contano quanto i grandi potentati economici ed i gruppi di interesse; quando ogni cittadino ha la stessa importanza, lo stesso riconoscimento, gli stessi diritti, lo stesso peso politico, indipendentemente dal titolo di studio, dalla condizione sociale ed economica, dall’appartenenza di genere; ed in una società democratica la stessa cittadinanza non è uno strumento per negare diritti a chi cittadino non è.
Una società democratica si segnala per la sua inclusività: è una società nella quale tutti sono riconosciuti nella pienezza della loro umanità. It is often repeated that democracy is the political system in which the will of the majority prevails. But a majority can also be violent, dictatorial, undemocratic.
More correctly, could be described democracy as that system in which majorities govern in strict observance of minority rights and the holders of diversity. A test framework for assessing the democratic system is to consider starting from the condition of those who symbolically occupies the periphery. How are the foreigners? How are the poor? How are the sick?
How are homosexuals? How are the women? It can be considered a democratic society that discriminates gli omosessuali, che considera le donne come corpi da comprare e vendere, che crea per gli stranieri la categoria pericolosa, anzi omicida del clandestino, che sgombera i campi rom, che costringe i poveri nelle baracche e nega ai malati il diritto alla salute? No, non lo è. In una società democratica c’è un movimento incessante che va dal centro alla periferia, per includere, riconoscere, valorizzare. Una società che al contrario erige muri tra il centro e la periferia è una società nella quale la democrazia è solo un alibi, un espediente retorico, una vacua autorappresentazione.In una società democratica tutti sono uguali. E tra uguali i rapporti non possono che essere, appunto, ugualitari, vale a dire simmetrici.
Make efforts to bring genuine democracy means the symmetry at all levels of social and political life. The true democracy is the political system in which it is possible for the widest possible experience for all of humanity. As a foster development plan, large, well-balanced human being is the ultimate goal of education, the authenticity of democracy is entrusted to the authenticity of Education.
call democratic education so authentic education. The adjective would be superfluous, because democracy is the only political system consistent with a full expression of the human, especially if there were no concepts and practices educative che relativizzano la dimensione politica dell'essere umano, favorendo di fatto quell'individualismo irresponsabile che sta erodendo le società avanzate. È quanto avviene nelle scuole, che presentano spesso una concezione utilitaristica della cultura (studiare per farsi una posizione sociale) e sono strutturalmente caratterizzate da rapporti asimmetrici ed ancora fondamentalmente autoritari. Nella misura in cui questa asimmetria non viene messa in crisi nell'effettivo fare scuola, la scuola non favorisce, ma ostacola l’autentica democrazia. Il cittadino che ha imparato a scuola ad uniformarsi ad un'autorità – o a seguire un docente autorevole – difficilmente, fuori dalla scuola, riuscirà a combattere le logiche inferiorizzanti and to fight for the public recognition of their dignity and equality of his condition.
Education Democratic Party from the relationship between teacher and student to rethink about how symmetrical relationship. It goes beyond the concept of authority with that of cooperation in the pursuit of truth and common growth. The teacher is not a model, the fixed term of the evolutionary process of the students, but a person involved with his students in a common pathway for growth. In this location, its status is that of someone who leads an expedition to a land known only partially. Because no one, no matter how great are its culture and spirituality, can be considered nothing more a humble explorer of the complex reality that the man and his chances are. Democratic education class will disappear as a group of people who, without communication and work together, listen to the lesson. The appropriate structure to the ideal of democratic education is the research team, a group of people who build knowledge mutually benefit by communicating in a profound way, using their skills in a creative way, under the guidance of a teacher who does not transmit knowledge, but coordinates and directs the work together.
If education institution has a defined program, a system of knowledge to be transmitted, the democratic education can not be opened sia nei contenuti che nei metodi; se nell'educazione istituzionale il programma è definito a livello centrale e l'attività didattica è programmata dal docente, nell'educazione democratica la definizione degli argomenti di studio è partecipativa e tiene conto della libertà di apprendimento non meno che di quella di insegnamento. L'educazione democratica è caratterizzata dall'apertura all'esperienza. L'educazione istituzionale individua un campo dell'esperienza umana, quello corrispondente ai valori, alla cultura, allo stile di vita della classe dominante, come l'unico valido; tutto ciò che non rientra in quel campo lo squalifica. È una educazione di classe, nella quale non trovano posto il lavoro manuale, le capacità practices, material culture.
education institutional need. Culture is presented in a more or less consciously, as a valuable tool for individual affirmation. Education has a democratic conception of culture as a joint research open, free and liberating the human, not trying to impose a vision of man, a supposed human essence inevitably ideological, but respect the existence of the individual and their right to seek and build freely, exploring in many dimensions.
The capitalist economic system, which produces painful global imbalances between rich and poor countries, between people who live in luxury and people that do not allow simple survival is based on a logic of competition that goes into the same education, hopelessly corrupting. The whole school system of the vote, the report cards, promotion and failures, is functional in this system. The logic of competition and selection is presented as entirely rational, in fact the only possible. Instead, it is logical that severely restricts the individual growth, while weakening the bonds of community.
democratic education work for the social and economic transformation. The power, violence and conflict are its central themes. They represent the three main obstacles to the free pursuit of self that is education. Vale worth exploring the possibility of converting - in education and through education - the power of some in power of all, violence in force, the destructive conflict in constructive and open dialogue, the search for distinction through education in patient building of a society of free and equal with men in the study, to work, to authentic communication.
Democratic Education is a magazine of political pedagogy. This expression, which occurs in an essay on Paul Ricoeur Mounier to indicate a pedagogy of community life, linked to an awakening of the person [2], is not widely used. The essence of political pedagogy, thus understood, is the analysis of relationship that exists between individual change and social change. In fact, the expression may be redundant, since any form of education has an inescapable political nature.
Speaking of education policy seems to want to throw in the teaching of ideology in the arms, just as it seeks to rely as a science. It can not however deny that the pedagogical reflection more cold and detached has a definite political aspect, go towards the completion of a certain type of society. The problem of political pedagogy of our magazine is: what kind of education is completely consistent with the democratic ideal? Because democracy is that political system in which it is possible a full realization of the human, this issue is resolved in the most general characteristic of education: what is the best way to educate? Methodologically, this research takes into account the inextricable link between means and ends. If the goal of education is a society of men free and equal, the medium can not be that an education that respects the severest freedom and equality, if the goal is a society where everyone has power, the 'better education than that which can not be used to it gradually, in practice the exercise of power.
The cultural directions along which will develop research Democratic Education are four
- the tradition of anti-authoritarian and libertarian pedagogy, the experiment of Yasnaya Polyana Tolstoy to the proposals of deschooling Illich and Reimer, and beyond - the secular and democratic tradition of pedagogy, Dewey and Paulo Freire our Lamberto Borghi and Piero Bertolini.
- the traditional pedagogy of nonviolence, especially by Italian masters: Aldo Capitini, Danilo Dolci, Don Lorenzo Milani.
- the current international movement to more democratic education and the many attempts at alternative schools, by Subdury Valley Schools to democratic school in Hadera in Israel.
In line with this tradition we will move with anti-dogmatic attitude, open, critical, trying to exploit all the innovative experiences, which go in the direction of progressive and anti-authoritarian education, nationally and internationally. For the reasons already explained, focuses specifically on marginal and subject to inclusive practices.
Each issue of open with a special section devoted to political or social phenomena, in general, and analyzed by the educational point of view, or authors or experiences related to lines of research which has been said. The cultural style is that of a critical pedagogy complemented by a critique of the critics, so to speak, that is a sobering analysis of those alternatives.
All texts published in the journal are licensed under Creative Commons.
1. J. Dewey, Democracy and Education (1916), tr. com, New Italy, Florence 1972, p. 110.
2. P. Ricoeur, Emmanuel Mounier: a philosophe personality, Id, Histoire et Vérité, Seuil, Paris 1955, pp. 137-138.
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