The article No One Less: Repulsive Students or Repulsive Education? discuss the teacher-student relation as one of the main topics of Education and approaches how necessary is crystal clear pedagogic contract to mediante this relation. The tatic pedagogic contract, prevailing in most of the educational relations, jeopardizes the ethical dimension of the Education for lack of dialog that defines or redifines openly the social roles at stake in scholastic intitutions. The pedagogic contract is, however, a school regulator of the institutional action. The brazilian teachers fail many times for abuse or no authority. An inclusive Education needs to challenge and reach its public who is considered repulsive and problematic.
O artigo Nenhum a Menos: Alunos Repulsivos ou Educação Repulsiva? discute a relação professor-aluno como um dos temas centrais da Educação e aborda a necessidade de se firmar um contrato pedagógico transparente para a mediação dessa relação. O contrato pedagógico tácito, reinante na maioria das relações educacionais, compromete seriamente a dimensão ética da Educação por falta de um diálogo aberto que defina e redefina explicitamente os papéis sociais em jogo nas instituições escolares. O contrato pedagógico é, portanto, um regulador da ação institucional. Os professores brasileiros muitas vezes pecam por abuso ou por negligência da autoridade emanada da sua função. Uma Educação que se pretenda inclusiva precisa se desafiar a atingir o seu público considerado problemático ou repulsivo.
The Kenyan Government has made spirited efforts to attain the Millennium Development Goals (MDG) and Education For All (EFA) goals given the realization that investing in the education is critical for socio-economic and political advancement of the country. This study has established that despite this noble objective, getting education to hard-to-reach children, especially girls in arid and semi arid regions (ASALs) is a great challenge. Poor access to education and gender imbalances are largely attributed to prevailing poverty, negative attitudes and lack of commitment from parents towards sending their child girl to school, cultural practices such as female genital mutilation (FGM) and early marriage, insecurity and conflicts, unfriendly school environments, irrelevant curriculum and quality education and lack of role models within the community. The Government needs to address these obstacles and improve learning conditions so that marginalized children are able to enroll, participate and complete school.
There´s a paradox in the center of the Brazilian culture. At the same that it´s recognized all around the world by its richness and plurality, that it´s systematically studied and even copied, our cultural manifestations lack substantial presence in the national debates. The distance between celebration and reflection is huge. A culture unable to make a self-reflection is a culture doomed to the impossibility of renewal itself.
Ever wondered how the communications were made in the Middle Ages? In a time when there was no press or telecommunications, how could people receive the news? Used to portray as a quiet place what many modern historians have called the ‘Dark Ages’, we do not think on the loudness of medieval cities and villages. But the main means of communication of the time was the scream. The ‘screamers’ were professionals on screaming that were paid for reporting private or public events. Thus, in the case of funeral news, for example, the notification and social representation of pain would consequently be greater for a family member able to hire the scream for a longer period. The richer the deceased person, more sadness could be heard in the streets: are we so far from the medieval culture as we usually think?
Em A Hora do Lobo (1966) Johan Borg e sua esposa vivem numa ilha, isolados do resto do mundo. Ele tem devaneios nos quais vê pessoas-demônios que o convidam para viver num sonho, enquanto Alma, sua esposa, representa a realidade. A discussão proposta pelo filme é justamente este embate entre o mundo real e o mundo os sonhos, onde vivem os demônios.
“Subitamente tive a possibilidade de me corresponder com o mundo numa linguagem que fala de alma para alma, em termos que, quase de maneira voluptuosa, escapam ao controle do intelecto”- Ingmar Bergman
If someone said “yes” to tea around your house last Saturday, that doesn’t mean that they want you to make them tea all the time. They don’t want you to come around unexpectedly to their place and make them tea and force them to drink it, while you say “But you wanted tea last week!” But if you can understand how completely ludicrous it is to force people to have tea when they don’t want tea, then how hard is it to understand when it comes to sex?
Text by Emmeline May (in Portuguese translated by Arthur Catraio)
Following is an interview with cartoonist, illustrator and creator of comic books Mana Neyestani. He was born in 1973 in Tehran and graduated from Tehran University with a Masters Degree of Architecture. In 1989 he started working as a professional cartoonist in the Iranian press, and now his works are published regularly on the websites such as “Tavanaa: E-Learning Institute for Iranian Civil Society” and “IranWire”. In 2006, due to a misunderstanding and conception of anti-ethnic from one of his cartoons in the children’s section of the weekly newspaper, “Iran-e Jom’e”, he was imprisoned. On the pretext of this project, wide riots were erupted in Azeri cities of Iran and the cartoonist spent three months in Tehran’s Evin prison. As he was given a temporary prison leave, he fled the country. He has been living in Paris since 2011 and has published two books in France: “An Iranian Metamorphosis” and “Everything is fine”. His third book, entitled “Pocket Guide for the Perfect Political Refugee”, will be released in April, in France.
Reportage écrit par Julie López (reportage paru chez Plaza Pública le 11/02/2015). Traduit par José Guerra.
“Quédate” (« Reste »), la campagne que le gouvernement guatémaltèque a lancé en juillet 2014 afin de dissuader la migration de mineurs, s’est avérée un échec. Le gouvernement du Guatemala n’arrive pas à persuader des milliers de jeunes à rester dans le pays, au lieu de tenter de migrer vers le Mexique ou les États-Unis. Ces derniers continuent de s’évader faute d’opportunités et à cause de la pauvreté et d’un élément détonateur: la violence.
The liberal intellectual class often suggests that the violence perpetrated by the Islamic State is unique in its scope and barbarism. This rhetorical framework subtly suggests that the violence of Western governments is shaped primarily by ethical considerations. Accepting this discourse ignores the primary outcome of US military innovation: state perpetrated violence that is unrestricted spatially or temporally.
O desenho é a forma de criação de imagem mais direta que há, acontecendo do pensamento pra mão, da mão pro papel e pronto, no mesmo instante já está então colocado o que pode ser um registro imediato, expressão, representação, invenção.