Ivan Illich

People of the world, at least the ones who are realistic, have the sure knowledge that, if nothing is done to change the current trends, huge catastrophes would normally happen. This is upon Japanese people as well. I would like to emphasize that the re-emerging strong feelings of the possibility of nuclear violence has driven a deep movement in the Japanese crowds, triggered by convivialism and expanded through mimetic behavior. I will first present what are, according to me, two of the expected catastrophes: the first is a looming nuclear threat of a massive self-destruction and the second is the accomplishment of the un-weaving of the societal fabric. The whole world is making for both. "The only time you can get things done is in moments of genuine crisis and catastrophes - [then] there's a small opportunity to do an extraordinary amount" wrote Malcolm Gladwell. This seems the case for Japan where the dire situation stemming from March 11 has opened to the Japanese people, a window of opportunity; As a matter of fact, I think that we can observe, at least, three hints of radical changes. There have been a general reappraisal of individual connections and both conviviality and mimetic behaviour based on these connections have reinforced the Japanese pattern for inter-individual solidarity. More, and there, we could have a few seeds for hope for Japan and for Humanity as well : we can watch a new collective, a new Japanese societal model, in the making. The Japanese birth of "homo convivialis".

The author compares industrial (and modernist) second language learning approaches to convivial second language learning approaches. The paper utilizes the ideas of conviviality as described in the writings of Ivan Illich. Examples come from the author's experiences as a second language teacher and second language learner. The author includes recommendations for a more convivial approach toward second language learning, both for school environments and for public learning experiences in the commons.

Tout à la fois historien et critique social, polyglotte et professeur itinérant, Ivan Illich (1926-2002) connut un grand succès dans les années 1970, à travers sa critique de la société industrielle et de l’idéologie du développement.
Avec ses ouvrages (Une société sans école, La Convivialité, Le Chômage créateur, Du lisible au visible, La Perte des sens,…), il aura contribué à de puissantes réflexions et propositions sur « l’après-développement », dont les thèmes reviennent en force à présent avec les menaces qui pèsent sur la planète, le modèle économique en berne d’une croissance exponentielle et l’augmentation mondiale des inégalités.
Avec les contributions d’Olivier Assouly, Humberto Beck, Renaud Garcia, Martin Fortier, Thierry Paquot, Simon Ravenscroft, Jean Robert et Étienne Verne, tous fins connaisseurs de l’œuvre d’Ivan Illich, dont certains ont été son ami.

L’edizione in lingua italiana di un piccolo capolavoro di scrittura pedagogica dell’educatore e medico polacco Janusz Korczak (che la mattina del 5 agosto 1942 fu deportato nel campo di sterminio di Treblinka insieme a tutti i bambini ospiti dell’orfanotrofio ebraico del ghetto di Varsavia) Le regole della vita. Pedagogia per giovani e adulti, Mimesis, Milano 2017, tradotto da Izabela Stanecka e curato da Paolo Perticari, ci permette di ritornare su un tema essenziale: come educare? Come amare il bambino?
L’urgenza educativa si manifesta costantemente in un’epoca come la nostra in cui le figure tradizionali della politica, della cultura, della religione, sembrano non riuscire più a essere una guida ferma e sicura rispetto alle nuove sfide della società iperconnessa.

Bir tarihçi olarak tamamen yeni olma iddiası taşıyan her şeye şüpheyle yaklaşırım. Bir fikrin öncüllerini tespit edemezsem, derhal bunun aptalca bir fikir olduğundan şüphe ederim. Eğer geçmişte yaşamış insanlardan tanışık olduğum ve hayalimde beni şaşırtan şey hakkında tartışabileceğim birisini bulamazsam kendimi son derece yalnız ve bugünkü kısıtlı ufkuma mahkûm kalmış hissederim.
Bu kitapta derlenen yazılar gölge ekonominin yükselişine odaklanıyor. Bu terimi parasallaştırılmış sektöre dahil olmayan, ama sanayi öncesi toplumlarda da rastlanmayan bazı faaliyetler hakkında konuşmak için icat ettim.
Öğretilmiş anadil edinimi de bu kitapta üzerine eğildiğim örneklerden bir tanesi.
Karl Polanyi’nin modern tarihi piyasa ekonomisinin ‘ilişiksizleşme’ süreci olarak tarif edişine katılıyorum. Ancak bu benzeri olmayan modern ve ilişiksizleşmiş ekonomiyi, formel ekonomiye ait terimlerin rahatça uygulanabileceği bir perspektif kullanarak incelemiyorum. Daha ziyade gölgede kalan diğer tarafla ilgileniyorum. Gölge ekonominin formel ekonomi kategorisine dahil olmayan ve antropolojinin geçimlik kültürlere dair araştırmalarında kullanabileceği özelliklerini tarif etmek istiyorum. On dokuzuncu yüzyıl başlarının tarihine baktığımda parasallaştırmanın ilerleyişi ile birlikte parasallaşmamış ve diğerini tamamlayan bir yarıkürenin ortaya çıktığını görüyorum. Bu iki yarıküre eşit derecede, ama farklı şekillerde, endüstri öncesi toplumların genel yapısına yabancı. Her ikisi de çevrenin kullanım değerini ortadan kaldırıyor ve geçimlik ekonomiyi yok ediyor.
Gölge ekonominin yükselişine paralel olarak, karşılığı maaşla ödenmeyen ancak hane halkının piyasadan bağımsızlaşmasına hiçbir katkısı olmayan yeni bir emek türünün ortaya çıktığını gözlemliyorum. Aslında başlıca örneği ev kadınının geçimlik olmayan, yani evsel alanda yaptığı, gölge iş olan bu yeni faaliyet türü, evin parasını kazanan kişinin ortaya çıkışı için de gerekli koşuldur. Modern ücretli emek kadar yeni bir fenomen olan gölge iş, meta-yoğun toplumun bekası için daha gerekli bile olabilir. Bunun geçime odaklı halk kültürlerine has vernaküler etkinliklerden farkı, araştırmamın en zorlu ve en çok sonuç veren bölümünü oluşturuyor.

"Archivio trentino"  2, 2016 - Indice:  L'invenzione della salute La salute tra medicalizzazione indefinita e armonia perduta (Luisa Bonesio), Il sanatorio e l'individuo speciale: la tisi come mal gentile (Greta Perletti), L'invenzione della ‹sana› alimentazione: retoriche divulgative e pratiche quotidiane dei consumatori (Silvia Barberani), Modernità di una cittadella alpina: storie e progetti per la costruzione del Villaggio sanatoriale di Sondalo (Giacomo Menini), Le colonie di vacanza in Italia: architetture per il soggiorno terapeutico dell'infanzia (1853-1943) (Valter Balducci) .

“Education in Revolutionary Struggles” introduces us to the fascinating world of Latin American educational thought in the third quarter of the 20th century. It discusses the contributions of three of the most distinguished intellectuals of the period – Iván Illich, Paulo Freire and Ernesto Guevara – and more specifically their answers to the eternal challenge: What is – or should be – the role of education in the profound, structural and/or revolutionary transformation of our societies? The first part of the book identifies the cultural, economic and political context of the revolutionary years in Latin America. This historical framework is of particular interest because it is the setting for the intellectual and educational debates in which these three thinkers took part. The second part, the heart of the book, expounds in depth how Iván Illich, Paulo Freire and Ernesto Guevara contributed to understanding of how education is linked to the transformation of society. The third and final part highlights the most fertile dimensions of the educational thought of Iván Illich, Paulo Freire and Ernesto Guevara – deschooling, liberation education and revolutionary education respectively – and analyses the points where their conceptions of “education in revolutionary struggles” converged, complemented one another or diverged.

Drawing on Jesuit values as well as perspectives from disciplines across the humanities and sciences, this volume is oriented toward care for the people, communities, and ecosystems that make up our common home. Caring for our planetary home means responding to the multifaceted challenges of the current historical moment. As unprecedented changes are happening around the planet, the climate emergency poses an existential threat to humankind and to all life on Earth. This is a problem of survival and sustainability, but it is also more than that. It raises questions about justice. Ecological destruction cannot be adequately understood without addressing the systemic inequalities of social systems, and likewise, those inequalities cannot be understood apart from their ecological context. Engaging with a wide range of topics, from Pope Francis to Zen Buddhism, from the Global North to the Global South, from personal practice to systemic change, Integrating Ecology and Justice in a Changing Climate provides tools for thinking through these complex issues and facilitating the emergence of healthy, convivial, contemplative, and just ways of being in the world.

Following the analysis of Illich and Foucault, it is argued that the development of modern medicine occurs parallel to a profound medicalization that leads to important changes in the meaning of the body and health. One of the most paradigmatic current expressions of these transformations is observed in technologies for preventive medicine, inasmuch as it contributes not only to dilute the subjective experience of health and disease, but also disposes the body for sophisticated forms of control and power. The objective of this study, however, is not to demonize all preventive practices, but rather to denounce medicalization as a growing problem and to offer theoretical and philosophical elements that allow us to have a better understanding of this phenomenon and unveil some of its hidden normative foundations .

Gandhi and Architecture: A Time for Low-Cost Housing chronicles the emergence of a low-cost, low-rise housing architecture that conforms to M.K. Gandhi’s religious need to establish finite boundaries for everyday actions; finitude in turn defines Gandhi’s conservative, exclusionary conception of religiosity.  Drawing from archival and field materials, the book begins with an exploration of Gandhi’s religiosity of relinquishment and the British Spiritualist, Madeline Slade’s creation of his low-cost hut, Adi Niwas, in the village of Segaon in the 1930s. Adi Niwas inaugurates a low-cost housing architecture of finitude founded on the near-simultaneous but heterogeneous conservative Gandhian ideals of pursuing self-sacrifice, and rendering the pursuit of self-sacrifice legible  as the practice of varnashramadharma.
At a considerable remove from Gandhi's religious conservatism, successive generations in post-colonial India have reimagined a secular necessity for this Gandhian low-cost housing architecture of finitude. In the early 1950s era of mass housing for post-partition refugees from Pakistan, the making of a low-cost housing architecture was premised on the necessity of responding to economic concerns and to an emerging demographic mandate. In the 1970s, during the Organization of Petroleum Exporting Countries crisis, it was premised on the rise of urban and climatological necessities. More recently, in the late 1990s and early 2000s, its reception has been premised on the emergence of language-based identitarianism in Wardha, Maharashtra. Each of these moments of necessity reveals the enduring present of a Gandhian low-cost housing architecture of finitude and also the need to emancipate Gandhian finitude from Gandhi's own exclusions.
This volume is a critical intervention in the philosophy of architectural history. Drawing eclectically from science and technology studies, political science, housing studies, urban studies, religious studies and anthropology, this richly illustrated volume will be of great interest to students and researchers of architecture and design, housing, history, sociology, economics, Gandhian studies, urban studies and development studies.

La questione è di sapere a chi e a che cosa serve un libro così. Si risponde: alla scuola e a tutti. È una parabola, si dice. I personaggi scolari e insegnanti sono figure di tutti noi. Un momento. La cosa veramente importante è che nessuno di noi leggerebbe il libro se fosse soltanto un contributo ai problemi della scuola dell’obbligo e degli istituti magistrali. Quel che ci fa tenere il fiato è quel passaggio – ora oscuro ora aperto – da un problema particolare, grandissimo quanto si voglia, al tema della rivoluzione salvezza. Dico subito: è un salto, non un passaggio. Al posto del passaggio c’è un uomo, una disperazione, una “mano tesa al nemico perché cambi”, la coscienza delle disuguaglianze, la coscienza: c’è una precettistica stupenda, una retorica di forza classica. Una fede e una letteratura. Non una politica.

Franco Fortini

Nell’ecologia politica di André Gorz è implicita l’esigenza etica di
emancipazione del soggetto. In sintonia con l’ecomarxismo, che
rivendica forme congiunte di liberazione per esseri umani discriminati
e natura sfruttata, la critica teorica e pratica del capitalismo
è essenziale nell’ecologia politica: quest’ultima non avrebbe la sua
carica critica ed etica se le devastazioni della Terra e la distruzione
delle basi naturali della vita non fossero comprese come le
conseguenze di un modo di produzione che esige la massimizzazione
dei rendimenti e ricorre a tecniche che violano gli equilibri
biologici. Con il declino dell’autoproduzione, la perdita dei mezzi
di produzione, la scissione tra operaio e mercato, e l’induzione
dei bisogni, sono state possibili l’accumulazione capitalistica e l’espansione planetaria della sua logica economica, ma è scomparsa
la norma del sufficiente, la norma di un guadagno e beneficio sufficienti
per la copertura dei bisogni correnti e necessari. Tale norma
era ben radicata nel modo di vita tradizionale e nella cultura
vernacolare, ed era impossibile ottenere una prestazione lavorativa
non commisurata ai reali bisogni. Il fine dell’ecologia politica è
dunque, prendendo ad esempio la tradizione scomparsa, la soddisfazione – il più possibile – dei bisogni ma lavorando il meno possibile, con il minimo impiego di capitale e risorse fisiche. L’idea
che la produzione e il consumo possano essere decisi dai bisogni
effettivi degli individui, è per Gorz politicamente sovversiva: suppone
che produttori e consumatori possano riunirsi, riflettere e
decidere sovranamente; suppone una società in cui sia soppresso
il potere decisionale del capitale e dello Stato in materia di investimenti
e produzione, innovazione e politica commerciale. Di là dai
dubbi sulla natura “dell’individualismo sociale” e del “politico” dubbi sulla natura “dell’individualismo sociale” e del “politico” nel pensiero di Gorz, la sua ecologia politica mira al rafforzamento del richiamo planetario alla sostenibilità, all’uso delle risorse, alla sobrietà, alla strutturazione di una differente economia ecologica.

published in "Quanto basta. Giovani ricercatori e ricercatrici a confronto su democrazia, convivenza e sviluppo", R. Franzini Tibaldeo (ed.), Sicrea, Firenze 2012, 47-58 [ISBN: 9788883291067]

Un autor que merece ser destacado en su intento por desmontar el discurso educativo moderno, así como el fundamento de la creciente pedagogización de las vidas humanas, es Ivan Illich. Al estudiar el conjunto de su obra, su pensamiento puede ser sintetizado como un intento constante por desenmascarar toda apuesta por gestionar, manipular y dirigir el libre encuentro que cada ser humano puede establecer con otra persona que sea de su agrado. Y es que para Illich el aprendizaje se desencadena en el libre encuentro: mediante el texto publicado por un autor; escuchando con disciplina y por elección propia las lecciones que imparte un maestro; junto con compañeros con los que se explora una campo de conocimiento; por medio de la contemplación en soledad; con quien comparte su sabiduría en un ambiente de amistad; creando y recreando el arte con esfuerzo y dedicación o trabajando las herramientas que están a disposición de cada individuo o colectivo. Es cierto que las principales tesis críticas de Illich hacia las instituciones educativas con demasiada frecuencia son tachadas de románticas y poco consistentes. El problema, posiblemente, resida en que en los acercamientos a su pensamiento la parcialidad y las lecturas interesadas predominan sobre los estudios contextualizados. El punto de partida de este libro, sin embargo, es que analizados desde una perspectiva contextual los trabajos de Illich adquieren un valor destacado, especialmente en un tiempo en el que la posibilidad de visibilización de la pedagogización pone de manifiesto, quizá por encima de todo, las dificultades que posee el discurso educativo moderno para echar nuevas raíces entrado el siglo XXI.

La crise de la Covid-19 n'est pas sanitaire, mais politique, et au-cune des mesures liberticides n'est fondée scientifi quement ; par contre, la Covid-19 rend évidente la corruption complète du corps politique et de ses appendices médiatiques et scientifi ques. Cette corruption refl ète la crise du capitalisme industriel fi nancier (annoncée dès 1972), et la volonté des oligarques de détruire la démocratie représentative. Le système politique qui se met en place est bien totalitaire, c'est-à-dire que toutes les facettes de la vie des citoyens seront pilotées par une structure idéologique mortifère ne différenciant plus les sphères privées et publiques. Ce totalitarisme sera fasciste, sani-taire et numérique. Michel Weber est professeur adjoint de philosophie à l'Université du Saskatchewan (Canada). Il a publié plus de cinquante ouvrages scienti-fi ques, dont une quinzaine de monographies. Il pratique également la thérapie psychocorporelle ayurvédique. COVID-1984 ou La vérité (politique) du mensonge sanitaire : un fascisme numérique Les éditions Chromatika

The article argues that René Girard and Ivan Illich, each in their distinctive ways, draw upon the dimensions of the Christian apocalyptic tradition that are often ignored, and that their retrievals of this tradition, specifically of its theology of Antichrist, open up once again the theology of history, an area of inquiry in Christian theology that we often dismiss or ignore, thus yielding the field and allowing the figure of Antichrist and the apocalyptic tradition to be taken up and deployed as weapons of mimetic destruction in just the ways our popular culture has come to fear. It is incumbent upon Christian theology to take up once again difficult questions in the theology of history, particularly in an apocalyptic key, and Ivan Illich and René Girard, neither of whom claimed to be a theologian, may be our "two witnesses," our "Enoch and Elijah," who help us to do just that.

The global number of refugees, asylum-seekers, and those displaced within their countries are at record levels in the post-World War II era. Meanwhile, efforts by relatively wealthy and powerful nation-states to exclude unwanted migrants through enhanced territorial control have reached unprecedented heights, producing great harm—most notably premature death—for many. The factors driving out-migration from homelands made unviable, coupled with multiple forms of violence experienced by migrants, demonstrate the need for an expansion of rights—conceived of as both entitlements and sites of struggle. So, herein, I assert the need for " the right to the world " —specifically a right to mobility and a just share of the earth's resources—to help realize the promise of a dignified life for all. In making the case for such, the article offers a critical analysis of the contemporary human rights regime and of the " right to the city. "

Guest Editors, Jeremy Hunsinger and Gustavo Esteva, join co-editors Dana L. Stuchul and Madhu Suri Prakash to present this special issue titled, Conviviality for the Day After “Normal.”

The end of an era of “normal”—given a confluence of crises—has arrived. For many millions, the tragic dismantling of their material and social conditions exacerbates the yearning for something—“solutions,” “a return to normal,” “law and order,” “different priorities.” The Covid-19 pandemic (and the prospect of the next pandemic), the legacies of racism/racist policies, climate collapse, gender-related inequities, rising authoritarianism, environmental destruction, epistemic issues, social isolation and polarization and the interconnections of these issues touch every living being, threatening the continued existence of all.

Each of these situations developed within specific contexts and the contexts have themselves become normal. When faced with these problems within capitalism, then capitalism and its neoliberal markets are assumed to provide solutions. Akin to providing oxygen keeping a dying beast alive, such “normality” serves to extend hegemonic control. What’s more, the counterproductivity of institutions beyond a certain intensification—a warning offered by Ivan Illich over 50 years ago—is now laid bare. To address the crises, the time to look beyond the genesis of the problems is now.

Many seek a return to “normality.” But “normality” was the problem. The time has come to leave it behind.

More at: https://journals.psu.edu/illichstudies/issue/view/3052

A far-ranging review of a new book for young readers on how to get involved in and build a real movement, here & now, to transform awareness and take local action hands- and hearts-on as active agents in confronting climate change: a transformation eco-agenda: Naomi Klein, HOW TO CHANGE EVERYTHING. The Young Human’s Guide to Protecting the Planet and Each Other. With Rebecca Stefoff. New York: Atheneum Books for Young Readers. Simon & Schuster Children’s Publishing Division 2021. Written by Canadian-born, US social activist and public intellectual Naomi Klein, it is meant for young readers still in school, esp. tweens and teens (and their teachers). It is loaded with information and stimuli to take practical action to stem climate change, and also to change various aspects of our grossly unequal society and economy.

What Ivan Illich regarded in his Medical Nemesis as the 'expropriation of health' is exacerbated by the screens all around us, including our phones but also the patient monitors and increasingly the iPads that intervene between nurse and patient. To explore what Illich called the 'age of the show', this essay uses film examples, including the controversial documentary Vaxxed and the television series Nurse Jackie, in addition to Creed. Rocky's cancer in his last film (and his option to submit to chemo to 'fight' cancer) highlights what Illich called the 'expropriation of death'. In contrast to what Illich denotes as 'Umsonstigkeit'-grace or gift, given freely, gratuitously, conemporary medical science tends to be tempted by what Illich terms scientistic 'black magic', taking over (expropriating) the life of the patient in increasingly technological ways, a point underscored in the concluding section on the commercial prospects of xenotransplants using factory farm produced human-pig hybrids or chimeras.

Quelle est la nature du travail ? Oui ou non est‐il le propre du phénomène humain ? Offre‐t‐il vraiment un sens à notre existence terrestre, voire à ce qui pourrait lui faire suite ? Seule une approche anthropologique articulant les éléments historiques et critiques appropriés permet de comprendre son rôle actuel, son histoire, et son futur. Une telle visée (certains parleraient de hauteur de vue) dévoile instantanément les enjeux et dessine l'horizon de l'action politique au XXI e siècle. Si cette visée était cultivée citoyennement, elle indiquerait comment et pourquoi créer les situations qui s'imposent pour tenir grand compte des nouvelles réalités de la guerre des classes. Lorsque Winston Churchill promet à ses concitoyens « du sang, du labeur, des larmes et de la sueur 2 », il ignore probablement qu'au même moment le gouvernement nazi prétend pour sa part que « le travail rend libre 3 ». Son ton oraculaire, quasiment biblique, donne à penser que la condition humaine ne peut s'envisager en dehors des catégories de châtiment et de pénitence. Nous allons le voir, il y a toujours une théologie du travail à l'oeuvre dans les errances historiques de l'homo sapiens. Afin de simplifier la discussion, il était inévitable de se concentrer sur une histoire et il était expédient de penser l'histoire européenne. Bien que cette double réduction apparaisse de plus en plus inacceptable aux chercheurs avertis de la richesse des cultures, elle est tout à fait expédiente dans le cadre d'une enquête portant sur les liens incestueux existant entre technique, technoscience, aliénation et impérialisme. 2 « I have nothing to offer but blood, toil, tears, and sweat. » (Winston Churchill, lors de son premier discours devant la Chambre des communes en tant que Premier ministre du Royaume‐Uni, le 13 mai 1940 ; voir http://www.winstonchurchill.org.) 3 Le bon mot « Arbeit macht frei » fut affiché à l'entrée de nombreux camps de concentration en juin 1940, à l'instigation du Général SS Theodor Eicke.

The Global South:
An Emergent Epistemology

Summary

In this essay, I discuss the sociopolitical notion of the Global South as a bridge between globalization and the Global Mental Health (GMH) movement. A brief history of the Global South reveals that it is wider and deeper than economic and geopolitical notions such as the Third World, the developing world and the Non-Aligned Movement, across a broad swathe of history and culture. I then turn to globalization and its critics, examining critiques of economics, human rights, and problems associated with humanitarian services. A feature of GMH, “the health gap” is contrasted with “the epistemic gap,” a divide between the epistemologies of the North and emergent Southern epistemologies. Three key features of the Global South – conviviality, porosity and syncretism – are discussed with examples from my practice of cultural consultations in child psychiatry and family therapy in Haiti and Brazil.

Keywords: Globalization, the Global South, Global Mental Health (GMH), Southern epistemologies, syncretism, conviviality, porosity

This article examines the theories of education and technology held by two of the most important philosophers of education during the last few decades, Paulo Freire and Ivan Illich. These two related thinkers each charted a unique approach to the questions surrounding modern education and technology, and despite their widely acknowledged brilliance, and in Freire's case the establishment of an entire field of critical pedagogy throughout North America, almost no attention has been paid to examining their views on educational technology. This article fills that important gap and attempts to dialectically mediate their two positions towards a broader critique of media culture and the role of educational technology generally. By utilizing both Freire and Illich, it is argued, a critical pedagogy of technology can be reconstructed that is capable of speaking to today's needs, and this critical pedagogy itself can be reconstructive of the current terrain in education as it works to overcome inequalities through the appropriate use of technology and the establishment of critical consciousness on the issues surrounding technology and society.

Reading Ivan Illich is not easy, though in a different way to reading Continental philosophers, quantum physicists, or modern virologists. Illich's language is demanding and requires a certain suspension of judgement if one is to penetrate the systemic meaning behind his often challenging - if not vehement - rhetoric. But it is worth the effort.

"On Ivan Illich and the Limits to Medicine" offers a reflection on the life and work of Illich, and incorporates a number of selected excerpts from his "Limits to Medicine; Medical Nemesis: The Expropriation of Health."

Il libro analizza, la più diffusa malattia dell’Occidente: «un continuo oscillare dal delirio di onnipotenza e dalla volontà di godimento illimitato a una sostanziale impotenza e depressione […] gusto per l’eccesso e perdita del senso della misura; la rimozione della funzione della fatica (anche dal punto di vista fisico e intellettuale); l’abitudine e il piacere della dipendenza, in particolare verso gli oggetti e la tecnologia ma anche verso cibo e sostanze; l’arroganza verso l’altro, il diverso che osa guardare al mondo in un altro modo. Soprattutto, il riferire costantemente tutto a se stessi, con una scarsissima consapevolezza del mondo attorno e degli altri».  Risè insiste molto sul devastante impatto sociale delle NDC (Non-Comunicable Disease) le malattie che non si trasmettono da una persona all’altra, a causa delle quali oggi nel mondo muoiono circa 60 milioni di persone, circa il 70% dei decessi per malattia.

Since the Covid-19 pandemic has had a global reach, spreading through various social strata and geopolitical contexts, nothing makes more sense than to revamp the social imaginary of our collective body. That body is in danger. It is under attack by other species. It is wounded. Its immunity has to be built. It has to be taken care of. It should heal. And it can only heal collectively. At the same time, nothing seems less probable. The wounds that the virus and its long aftermath inflict don’t hurt everyone equally. Immunity is not built equally either. Care is administered unevenly.

El objetivo de este ensayo es, primordialmente, hacer una síntesis de la crítica de las instituciones y de la escolarización que hace Iván Illich en su texto “La Sociedad Desescolarizada”, organizando sus ideas en grandes temas centrales, para ofrecer un panorama de los cuestionamientos que hace a los valores de la sociedad, sus nociones sobre el aprendizaje, el rol de los facilitadores del aprendizaje, y la propuesta para desmitificar los objetos de aprendizaje, construir “tramas educacionales” y descubrir el potencial que tiene toda persona para ser un “maestro profesional”. Veremos cómo, para Illich, aprender y enseñar son actividades que trascienden las cuatro paredes de una escuela, y que pueden (y deben) estar disponibles para todas las personas.
En la segunda parte de este documento, se tomará como base el proyecto “The School in the Cloud” (“La Escuela en la Nube”), del indio Sugata Mitra, idea ganadora entre todas las que se presentaron en la conferencia internacional TED de 2013, para relacionarla con las propuestas que hiciera Iván Illich más de 40 años atrás. Plantearemos, además, que las tecnologías, por sí mismas, no garantizan una “revolución educacional”; depende de cómo se utilicen, y en esto es esencial la filosofía que está detrás de las prácticas e iniciativas que utilizan las nuevas tecnologías para enseñar y aprender.

Osserviamo una reazione dell'intero corpo sociale che di fronte al terrore del cambiamento imposto dalla prepotenza dell'accelerazione in atto, prova a ri-fondarsi appoggiandosi a categorie di base: amico-nemico, cittadino-straniero, ricco-povero, che servono a dare sicurezza e impressione di dominio sul flusso del divenire. Una urgenza cognitiva che riduce l'ansia e promette benessere e sicurezza in un mondo percepito come minaccioso e insicuro.

Günümüzün toplumunda bir patron tarafından emredilmiş olmadığı sürece hiçbir çaba üretken sayılmıyor ve ekonomistler de bir şirketin, gönüllü kuruluşun ya da çalışma kampının kontrolü altında olmayan insanların nasıl olup da gayet işe yarar olabildiklerini açıklamakta güçlük çekiyorlar. Bir iş yalnızca standartlara uygun şekilde belgelenmiş olan bir ihtiyacı karşıladığına hükmedecek bir profesyonel kurum tarafından planlandığı, takip edildiği ve kontrol altında tutulduğu sürece üretken, saygın ve yurttaşlara layık bir iş olabiliyor.
Gelişmiş bir sanayi toplumunda işsizliği özerk ve faydalı çalışma hali olarak değerlendirmek, hatta hayal etmek imkansızlaşıyor. Toplumun altyapısı öylesine bir şekilde düzenlenmiş ki üretim araçlarına erişmenin tek yolu ücretli işler ve devlet devreye girdikçe kullanım değeri üretiminin üzerindeki bu meta üretim tekeli daha da baskıcı oluyor.
Bir çocuğa yalnızca diplomanız varsa bir şey öğretebilirsiniz, kırılmış bir kemiği yerine ancak bir klinikte oturtabilirsiniz. Ev işleri, el becerileri, geçimlik tarım, radikal teknoloji, birbirinden öğrenme ve benzeri faaliyetler yalnızca aylaklar, üretken olmayanlar, çok yoksullar ve çok zenginler için mümkün hale gelmiş durumda.

"We live in a time of unprecedented planetary ecocrisis, one that poses the serious and ongoing threat of mass extinction. What role can critical pedagogy play in the face of such burgeoning catastrophe? Drawing upon a range of theoretical influences including Paulo Freire, Ivan Illich, Herbert Marcuse, traditional ecological knowledge, and the cognitive praxis produced by today's grassroots activists in the alter-globalization, animal and earth liberation, and other radical social movements this book offers the foundations of a philosophy of ecopedagogy for the global north. In so doing, it poses challenges to today's dominant ecoliteracy paradigms and programs, such as education for sustainable development, while theorizing the needed reconstruction of critical pedagogy itself in light of our presently disastrous ecological conditions. Students and teachers of critical pedagogy at all levels, as well as those involved in environmental studies and various forms of sustainability education, will find this book a powerful provocation to adjust their thinking and practice to better align with those who seek to abolish forms of culture predicated upon planetary extermination and the domination of nature.

BOOK NEWS REVIEW: http://www.thefreelibrary.com/Critical+pedagogy,+ecoliteracy,+and+planetary+crisis%3B+the+ecopedagogy...-a0225460110"