Autor/es
Descripción
ver mas
Colaborador
Argumedo, Alcira
Dri, Rubén
Materias
Idioma
spa
Extent
195 p.
Derechos
info:eu-repo/semantics/openAccess
Atribución-NoComercial-SinDerivadas 2.0 Genérica (CC BY-NC-ND 2.0)
Formato
application/pdf
Identificador
Abstract
The overallobjective of the thesis in the Doctorate program of Buenos Aires University Social Sciences is to problematize the colonial way of thinking from the perspective of "epistemologies and pedagogies ofthe South".
These pedagogies are born as resistance to America conquest and to cruelty pedagogies whose metaphor is requirement. Those colonial pedagogies have deniedthe existence of native peoples, their cultures and languages. What voice can say“I do not exist”? Can we teach that we are not,that we are not being?
This is not about denying the existence of other territories, continents or times. From the South, we wish to contribute to the pedagogical discussion, to the arguments.
To be able to understand our narrative we propose three concepts: transmissions, communities and generations. These three ideas include words, our way to name the world, our way to build worlds.
Education, as any other human activity, is complex and non-linear, generations learn and teach, between and intergenerations. Southern pedagogies asa grammar which includes and problematizes coexistence ofgenerations, communities and transmissions.
Based on transmissions, generations and communities categories we will “read” from Southern pedagogies two biographies, one from Saúl Taborda, a pedagogue/educator and the other from a popularizer, Arturo Jauretche. What is the temporality between pedagogy and politics? Whatlinks are built between philosophicalpedagogical knowledge and dissemination? How do we preserve and alter our memories?
We wish to contribute to a different pedagogical viewpoint. Naming pedagogies as grammar allows us to link them to the culture field.
Pedagogies then as a text, a correlation to wonder about existences and experiences. Who are we being? Who are we-others? Can we teach existence/that we exist?
These pedagogies are born as resistance to America conquest and to cruelty pedagogies whose metaphor is requirement. Those colonial pedagogies have deniedthe existence of native peoples, their cultures and languages. What voice can say“I do not exist”? Can we teach that we are not,that we are not being?
This is not about denying the existence of other territories, continents or times. From the South, we wish to contribute to the pedagogical discussion, to the arguments.
To be able to understand our narrative we propose three concepts: transmissions, communities and generations. These three ideas include words, our way to name the world, our way to build worlds.
Education, as any other human activity, is complex and non-linear, generations learn and teach, between and intergenerations. Southern pedagogies asa grammar which includes and problematizes coexistence ofgenerations, communities and transmissions.
Based on transmissions, generations and communities categories we will “read” from Southern pedagogies two biographies, one from Saúl Taborda, a pedagogue/educator and the other from a popularizer, Arturo Jauretche. What is the temporality between pedagogy and politics? Whatlinks are built between philosophicalpedagogical knowledge and dissemination? How do we preserve and alter our memories?
We wish to contribute to a different pedagogical viewpoint. Naming pedagogies as grammar allows us to link them to the culture field.
Pedagogies then as a text, a correlation to wonder about existences and experiences. Who are we being? Who are we-others? Can we teach existence/that we exist?
Título obtenido
Doctora de la Universidad de Buenos Aires en Ciencias Sociales
Institución otorgante
Universidad de Buenos Aires. Facultad de Ciencias Sociales