In Cold Blood Rhetorical

Development education by promoting personal growth

Educare allo sviluppo promuovendo la crescita personale
L’educazione è indivisibile , possiamo guardarla da angolazioni sociali diverse e immaginare molte educazioni, ma se stiamo al centro della relazione educativa, se stiamo a fianco della persona che cresce, l’educazione è unica ed indivisibile. Questo il messaggio che chi scrive, Cesare Moreno - qualificandosi a ragione di una vita spesa in tal modo, come ‘ Maestro di Strada ’ - porta qualsiasi sia il contesto o l’occasione in cui viene richiesta la sua testimonianza. Quella che segue è la declinazione che ne aveva given at the training seminar for teachers

"The Role of Development
in training opportunities for the formation of citizens more aware and critical"

which was held in Naples on 14 December 2009 and sent to March to bureaucratic difficulties. Plays it with some modifications to remind myself and all the people who are working hard in a new company, what are the primary reasons of our commitment

Educating the development or production development, the development work? ;
This question can be repeated verbatim for each "in education ... ". Educating for peace or act of peace? Educating for democracy or democracy do? And, more generally, we should ask ourselves whether in terms of philosophical and linguistic education is legitimate or an adjective indicating a limited scope of even the noble and universal, and whether it is permissible to use education for the plural form 'the education'. Education
means getting out and about use of the reflexive form because, by definition, being educated about the activities of the subject than himself. We can also call education as the activities to come out from the existing frames. This would be enough to include a series infinita di educazioni: l’educazione allo sviluppo, alla pace, all’intercultura, alla convivenza, al rispetto del genere etc…
Se consideriamo che una delle definizioni di educazione allo sviluppo riguarda la promozione di sensibilità verso la cooperazione internazionale con il sud del mondo vediamo subito che anche in questo caso l’educazione riguarda innanzi tutto la crescita di sé, la maturazione di una capacità di vedere se stessi in un processo globale di interazioni vicine e lontane. L’individuo non è negazione o opposizione al gruppo e alle comunità (da quella vicina alla più vasta comunità globale), l’individuo  è invece l’espressione più alta relationality: the ability to be themselves as connected and supported by a dense network of ties. And these links are much richer than the greater a person's ability to imagine other things.
The ability to develop relationships is linked to the possession of key skills that allow me to cast his eyes far beyond the limits of the visible. And 'I must be able to portray the other and to know him and consider his point of view even before meeting him. So you need a space in thought, a chance to maneuver within the mind which admits el'accomodamento - Domestication - New thoughts. This is education: exit out of the existing frames is the same thing to accept new thoughts, but also means to get out of oneself and one from the existing security.
education brings with it a dimension of risk and danger because it requires a systematic and consolidated to leave secure positions. E 'is therefore essential that the next person who grows, there is someone to generate confidence, indicating that the sure way, it is essential that there is a relationship of trust in others, or at least some figures.
space for new thoughts is the ability to feel protected by people who are already grown, we consider people in safe areas. And here in a sense closes a circle, because you can get out of the frames having trust in others, but to have trust in me I need to get out and that scares me.
How to establish a communication, something common, even before they can understand and speak?
as it may seem extravagant, the first communication resource at our disposal is the expression of pain. Expressing a painful condition shall immediately notify the other a request for cooperation to which we are naturally sensitive to immediate and unreflective identification. Any other human behavior - constructive, active, beneficial - it is direct or indirect subsidiary of aggression and as such ordered to break the defensive barriers against others. The pain, the position of those who feel depressed need help, is also the position of accepting new thoughts, new representations of the other. ;
So the expansion of the self, the ability to consider the inhabitants of the world coincides with the welcome opportunity to see my fears and my doubts about the possibility of advancing in the world. Development education is closely linked to growth itself. And vice versa, a lack of sensitivity to the breath of the world, his good physical health, well-being of its inhabitants is an indicator a person suffering in the mirror.
This view allows you to establish a close connection between 'peripheries' of the world, the social peripheries, suburbs of the mind. There are exclusion zones and interdict where we do not want us or bring us, are the areas of suffering without hope, those in which we lose ourselves as men. Most of 'Civilization and its Discontents' comes from the attempt to keep out of our identity that goes beyond a linear rationality: emotions and feelings that act - and we act - without our knowledge and out of control, and keep us out and away from areas of the city - suburbs and ghettos - where we think that the primary emotions are the masters, and areas of the world that are prey to the emotions caused by the dissatisfaction of the most basic needs.
What scares us of poverty, hunger, social exclusion are the emotions that can trigger uncontrolled that are the same that we can scarcely check. All the teenagers who find themselves in unknown drives and I'm afraid, are the most radical to merge or stay away compulsively imagine the horror that these areas of social and governments around the world. Adolescents who live physically immersed in the areas of exclusion and degradation can combine their desire to educate themselves - to pull out of the existing frame - with a violent rage and hatred toward those who embody the basic instincts, or vice versa, may quiet down slip into decay.
It 's very difficult to recognize in so aggressive a teenager - or depressed and locked in a voiceless opposition in the world - a desire for change, a push to identify with those who share - in every corner of the world and in every corner of conscience - its painful reality. A person is too concerned with their own pain, too invaded by anger has no room to accommodate more and more. Our
work of 'masters of the road' then consists in this, being able to establish a relationship and then a space of thought to develop their own pain and thus capable of being opened in that time communicating with each other.
In this sense we make explicit 'development education' that we try to establish a systematic correlation between the growth of self and the growth of relations between the growth of knowledge and growth of the ability to feel the breath of the world.
Concretely, this means taking a path to citizenship and citizenship education but not the practice of citizenship: a set of opportunities and practical knowledge where it takes place - here and now - being a citizen. In fact, education is not - and can not be - a school subject, but it is a practical activity which itself becomes immediate learning, change in behavior.
Citizenship is not a laboratory and a lecture , are all occasions when you pick up your own destiny, is brought about a 'surveillance' on their own behavior and thought. Join a "circle time "where it talks about the mutual relationships and behaviors among students, a seemingly self-centered practice is actually the first practice citizenship, one in which the ability to thought and speech is compared with the existence of other people. You must have made this practice, seeing how much resistance and difficulties young people have to go in order to understand what it is rather important in a process of appropriation of the self and relationships with the world. There are young people who can not even participating in such a practical element and we must consider them seriously ill, not an organic disease or mental, but certainly a serious disease of sociability that does not bring anything good to them or to the community which they live. From this point
primary and immediate branching paths of citizenship: young people are called to participate in the design of their own path through 'focus groups' and moments of meeting, are called every day to self-evaluate their presence, are routinely called upon to prove to themselves what they are capable. Finally systematically engaged in social communication activities (exhibitions, meetings, events, etc. ..) are called to meet other (meetings with young people who are engaged in voluntary social work, community meetings with other visitors to the city ...) are invited to learn about the institutions meet in the towns and places of their own and are called to assume responsibility practices through education at par. And much more that turns the school-type learning in social skills and to spend in everyday life, active citizenship, in the exercise of professions.
In this regard it is always good to review some of the founding documents, such as the European recommendation for the development of key skills. In that document, for example, a connection is made between disciplinary learning and life skills - personal development, active citizenship, employability - that should always be present in every moment of our work in education and training. In that document is called the fundamental difference between knowledge and skills in mind that they are 'appropriate to the context', which - we would add - is a context of relationships, cultures, events and facts that require interaction, processes, mediation rather than apodictic statements.

"Master street " expresses most succinctly the idea of \u200b\u200bimaginative and close interaction with the contexts of life, and the need to spend for young people starting from where they are. In this sense it refers to the ancient masters on one side of the road, not perched examples of wisdom that exist in all cultures, on the other the most modern and advanced framework for educational systems. And in both directions requires a new educational professionalism that must be supported by a professional association that we seek to represent the Association of Masters Road.
The key point to promote all three aspects of personal development is an adult group, consisting of professionals with different skills, which acts as a reference group of friendly, capable of giving young people the confidence and leadership skills they need . Those who learn to accept is acceptable, including those who are learning to understand, those who are helped to grow helps development. The adult group, through reciprocity - mutual respect, cooperative exchange, creative collaboration - enables a circular process of growth that extends 'the world'.

So this is an indication simple and yet difficult to pursue a development education: helping each to grow, to become master of himself, feeling part of a broader community, and this gives the young person growing the option to 'return' the community that raised him what he received by being supportive and enabling behaviors able to connect the 'global South' because it is connected to the south of its own.

All this has been experienced for 11 years in the project and secure and widespread by Chance associazione professionale  che unisce docenti, educatori, formatori. Attualmente è in corso un nuovo esperimento consistente nel portare queste pratiche in dodici scuole della provincia di Napoli. Questo esperimento, finanziato interamente dalla Regione Campania, sta verificando la possibilità di far funzionare una delle classi delle scuole prescelte in modo sperimentale e finalizzato a recuperare i giovani che hanno trovato particolarmente difficile inserirsi nel funzionamento scolastico ordinario. Dall’interazione della scuola con questo esperimento dovrebbe nascere una riflessione sulle pratiche educative che può aiutare la modifica delle metodologie educative dell’intera scuola.