Acostumbrados como estamos a un pensamiento bipolar, jerárquico y arborescente y a estudiar siempre el todo a partir del análisis y la división en partes, hemos ignorado que la vida y el conocimiento no pueden reducirse a ese esquematismo castrador de la diversidad que dicotomiza, separa y aísla en la creencia de que sujeto observador y objeto observado son independientes entre sí.

Peter McLaren i Nathalia E. Jaramillo

El principal antagonisme del moment històric actual és el que ara per ara podem denominar sens dubte com a imperi. Està caracteritzat pels qui equiparen la pau i la llibertat globals amb l’evangeli de lliure comerç del neoliberali,sme. També està marcat pels qui, eixint als carrers de Seattle, Quebec, Gènova, Praga i altres ciutats, posen de manifest la convicció desafiant que és possible un altre món fora dels precintes exasperats del capitalisme globalitzat.

Peter McLaren and Nathalia E. Jaramillo

The central antagonism of the current historical moment is one that we can now unhesitatingly call empire. It is marked by those who equate global peace and freedom with the free trade gospel of neoliberalism. But it is also characterized by those who, in taking to the streets of Seattle, Quebec City, Genoa, Prague and elsewhere, demonstrate their defiant conviction that another world outside the razor-wired precincts of globalized capitalism is possible.

Anna Maria Piussi

Desde hace algunos años, mi reflexión se guía por la idea de que el no pretender resolver dialécticamente las contradicciones en las que nos debatimos puede ser una fortaleza teórica y política, y no una debilidad. Debo esta idea a la política de las mujeres, la política de la diferencia. Soportar las contradicciones y dejarlas vivir también dentro de nosotros sin posicionarnos inmediatamente en el movimiento dialéctico (crítica, oposición, superación de los opuestos) permite abrirse a lo real en su complejidad contradictoria, incluida esa parte de lo real que somos nosotros mismos y nuestro mundo interior, y, desde el punto de vista político y educativo, permite valerse de lo que produce una distancia (“diferencia creativa” la llama Toni Negri), de lo que se afirma poniéndose como asimétrico respecto al tiempo lineal de las conquistas poco a poco posibles y que puede ensanchar el horizonte hasta que se ve la posibilidad de lo imposible.

Alberto Melo, University of the Algarve, Portugal

Such is the title of the communication I was asked to present to you this morning.

Well, it has two main terms. Logically, the very first thing to do is to analyse these two concepts.

Firstly, what is a right? Looking up in a dictionary this is defined as a moral or legal claim to have or get something or to behave in a particular way. For a person to have rights, legally recognised and enforced by the organised society, it means to be entitled as a citizen, and not being a serf or a slave. And this is a relatively new concept in the History of Humankind. Its foundation and evolution runs in parallel with the shaping of democracy. Despite some brief and confined historical moments when the issue of rights was raised, it is commonly accepted that human rights, as a universal prerogative that belongs to all and every human being, emerged with the French Revolution.

Mae Shaw, University of Edinburgh

In this presentation, I will focus on community development which has a distinctive history within the politics of the state in the UK (including Scotland). Any overview of community development would suggest that the fundamental continuities are as significant as the changes ie community development has specific characteristics which make it meaningful or useful, despite the contingencies of time and context. Marjorie Mayo wrote a seminal critique of community development in 1975 which argued that community development fulfilled economic, political and ideological functions for the state – that still stands, but in a context in which the nature of the state has changed considerably. I am going to try to outline some of the changes, but also to emphasise some continuities.

Anne Walstab, University of Melbourne

Adult learning in Australia is organised in a number of different ways. In the jurisdiction of Victoria, adult and community education (ACE) is the fourth arm of education and training, alongside the schools, technical and vocational education and training (TVET), and higher education sectors. Certain features define the Victorian ACE sector, including an emphasis on community ownership and direction, a responsiveness to local community needs, a commitment to the principles of adult learning and a strong record in access and equity in the provision of services. ACE in Victoria is well positioned to respond to the needs of groups marginalised in Australian society, including migrants, people with low levels of educational attainment and unemployed people.

Lourdes Pascual Gargallo, Colaboradora de la Fundación Isonomía, Universitat Jaume I

Este artículo pretende poner de manifiesto que la discriminación de la mujer a través del lenguaje todavía está muy presente en el ámbito educativo y ofrecer vías de solución que pasan por la investigación–acción y que impliquen a todos los colectivos profesionales que comparten los espacios educativos.

Lourdes Pascual Gargallo, Col·laboradora de la Fundació Isonomia, Universitat Jaume I

Aquest article pretén posar de manifest que la discriminació de la dona a través del llenguatge encara és molt present en l’àmbit educatiu i oferir vies de solució que passen per la investigació–acció i que impliquen tots els col·lectius professionals que comparteixen els espais educatius.