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Suor Clotilde Morano, educatrice di ginnastica. Esercizi di ginnastica: un Manuale per l’educazione fisica (Prima parte): Sister Clotilde Morano, gymnastics educator. Gymnastics Exercises: A Manual for physical education (Part One)
Full text linkIl saggio articolato in due contributi ricorda suor Clotilde Morano FMA attraverso il suo impegno di formatrice di suore insegnanti di educazione fisica nelle scuole private. Si incentra sul suo testo più famoso, Esercizi di ginnastica (1935), unico di educazione fisica femminile non appartenente alla pubblicistica ufficiale del periodo fascista. La ristampa nel Dopoguerra (1952) ha colmato per diversi anni il vuoto. Nell’opera si rispecchia il carattere libero, forte e tenace di suor Clotilde che ha saputo realizzare il carisma educativo salesiano con cura e attenzione per la formazione della persona delle allieve nella loro interezza in periodi in cui era scarsa l’attenzione all’educazione fisica e sportiva delle donne. Il primo contributo contestualizza il testo, mentre il secondo offre un’analisi di esso.
This essay, structured in two parts, recalls Sr. Clotilde Morano, FMA, through her commitment as a trainer for sisters who taught physical education in private schools. It focuses on her most well-known book, Gymnastics Exercises (1935), the sole book on women’s physical education that did not belong to the official publications of the fascist era. The post-war reprint (1952) filled that gap for several years. The work reflects Sr. Clotilde’s free, strong, and tenacious character. She knew how to actualize the Salesian educational charism with care and attention to the formation of the person in the students’ wholeness in times when attention to physical and sports education for women was scarce. The first part contextualizes the work, while the second offers an analysis of it.
El ensayo, que se articula en dos contribuciones, recuerda a sor Clotilde Morano, FMA, a través de su compromise como formadora de hermanas profesoras de Educación Física en las escuelas privadas. Se concentra en su texto más famoso, Ejercicios de gimnasia (1935), único de Educación Física no perteneciente a las publicaciones oficiales del período fascista. Su reedición en la Postguerra (1952) ha colmado durante diversos años la falta de textos de este tipo. En esta obra se refleja el carácter libre, fuerte y tenaz de sor Clotilde, que ha sabido traducir el charisma educativo salesiano con esmero y con atención a la formación de la persona de las alumnas de modo integral en períodos en los que se prestaba poca atención a la Educación Física y Deportiva de las mujeres. La primera contribución contextualiza el texto, mientras que la segunda ofrece un análisis del mismo
Dare credito all’impersonale. Intelligenze artificiali e relazioni educative
Full text linkSono molteplici i temi che si possono enucleare per riflettere sul tema dell’educazione nell’epoca delle tecnologie digitali e dei più recenti sviluppi delle intelligenze artificiali. Possiamo, sinteticamente, delineare, tre questioni: quelle che riguardano l’educazione all’uso consapevole delle nuove tecnologie, in una prospettiva che possiamo definire “etica”; quelle che concernono l’introduzione delle nuove tecnologie nei processi educativi e formativi e, infine, quella più generale, che riguarda il senso stesso dell’educazione nell’epoca della cosiddetta rivoluzione digitale. Noi ci concentreremo soprattutto su questo argomento perché soltanto affrontando questo tema si potrà poi rispondere alle altre due questioni. Infatti, mentre i primi due ambiti di analisi si concentrano, come è evidenziato dalla ormai vasta letteratura, sul “come” fare, l’ultimo riguarda il “perché”. Viviamo in un contesto storico di “addomesticamento tecnologico”, in cui di fatto il “mondo digitale” interagisce con il mondo empirico e delinea un nuovo ambiente culturale e relazionale in grado di introdurre categorie a valenza antropologica che già impattano su tutti i processi educativi e formativi. Se si assume questo punto di osservazione, si può allora meglio definire il senso e il valore dei processi emulativi e simulativi connessi con le diverse forme di IA: in fondo, per usare una metafora usata da Hegel per definire la filosofia, l’educazione rischia di essere come la Nottola di Minerva, sorge a “cose fatte”. Immettersi riflessivamente in questo contesto comporta perciò prendere atto di una situazione che precede, condiziona e indirettamente trasforma il senso stesso dell’educazione che rischia di diventare “spettatrice” e fruitrice passiva di ciò che è definito altrove. Occorre chiedersi se i processi educativi sono in grado di integrare come “strumenti” le nuove forme di IA o se, al contrario, non ne siano essi stessi trasformati e condizionati, determinando così nuove prospettive valoriali.
Various motifs can be chosen for reflecting on the topic of education in this era of digital technologies and the latest developments in Al. We can briefly outline three issues: those concerning education in the conscious use of new technologies, from a perspective that we can define as “ethical”; those concerning introducing new technologies into educational and training processes; finally, the most general concerns the very meaning of education in the era of the so-caIled “digital revolution”. We will focus primarily on the latter issue, because only by addressing it will we be able to respond to the other two. In fact, while the first two areas of analysis focus on “how-to”, as evidenced in the by-now extensive literature, the last concerns “why”. We live in a historical context of technological domestication, in which the digital world interacts with the physical world and delineates a new cultural and relational environment that is capable of introducing anthropological categories that already impact all educational and training processes. lf we assume this point of view, we can better define the meaning and value of the emulative and simulative processes linked to the different forms of Al; basically, adopting a metaphor Hegel used to define philosophy, education risks being like Minerva’s Owl, in that it takes flight after maturity has arrived. Thus, reflectively immersing oneself in this environment entails being aware of a situation that precedes, conditions, and indirectly alters the meaning of education itself, which risks becoming a spectator and a passive consumer of what is defined elsewhere. We should ask ourselves if educational processes are able to integrate the forms of Al as tools, or if, to the contrary, the processes might not themselves be transformed and conditioned by Al, and so result in perspectives with new value.
Son múltiples los temas que se pueden enuclear para reflexionar sobre el tema de la educación en la época de las tecnologías digitales y de los mas recientes desarrollos de las IA. Podemos, sintéticamente, delinear, tres cuestiones: aquellas que se refieren a la educación para el uso consciente de las nuevas tecnologías, en una prospectiva que podemos definir “ética”; aquellas que conciernen a la introducción de las nuevas tecnologías en los procesos educativos y formativos y, por último, aquella más general, que se refiere al sentido mismo de la educación en la época denominada revolución digital. Nosotros nos concentraremos sobre todo en este tema, porque solo afrontando este, se podrá después responder a las otras dos cuestiones. De hecho, mientras los primeros dos ámbitos de análisis se concentran, como se evidencia en la ya vasta literatura, sobre “cómo” hacer, el último se refiere al “porque”. Vivimos en un contexto histórico de “domesticación tecnológica”, en la que de hecho el “mundo digital” interactúa con el mundo empírico y delinea un nuevo ambiente cultural y relacional capaz de introducir categorías de valor antropológico que impactan ya sobre todos los procesos educativos y formativos. Si se asume este punto de observación, entonces se puede definir el sentido y el valor de los procesos emuladores y simuladores conectados con las diversas formas de IA: en el fondo, para usar una metáfora utilizada por Hegel para definir la filosofía, la educación corre el riesgo de ser como la “Nottola de Minerva”, surge a las “cosas hechas”. Sumergirse de modo reflexivo en este contexto comporta, por tanto, tornar conciencia de una situación que precede, condiciona e indirectamente transforma el sentido mismo de la educación, que pone en la situación de convertirse en “espectadora” y consumidora pasiva de lo que se ha definido anteriormente. Hay que preguntarse si los procesos educativos son capaces de integrar como “instrumentos” las nuevas formas de lA o si, por el contrario, no son esos mismos transformados y condicionados, determinando así nuevas prospectivas de valores
Directoras pedagógicas en la Escuela Salesiana de América
Full text linkLas escuelas salesianas en América se caracterizan por la creciente presencia del liderazgo femenino. Una investigación cuantitativa realizada el año 2022 en 950 escuelas de los Salesianos de Don Bosco y de las Hijas de María Auxiliadora en 20 países del continente americano, muestra que hay diferencias significativas cuando el liderazgo pedagógico es ejercido por mujeres, no solo en el modo de generar relaciones internas y externas, sino también en la capacidad de acompañar personas y procesos educativos. Los resultados obtenidos dan cuenta que, diversas prácticas de gestión son más prevalentes en la dirección escolar femenina, lo que refuerza la convicción de que el liderazgo ejercido por mujeres encarna un modelo distinto que merece ser visibilizado y valorado.
Salesian schools in America are characterized by the growing presence of female leadership. A quantitative study conducted in 2022 in 950 schools of the Salesians of Don Bosco and the Daughters of Mary Help of Christians in 20 countries on the American continent, reveals significant differences when pedagogical leadership is exercised by women, not only in the approach to fostering internal and external relationships, but also in their capacity to support individuals and educational processes. The results indicate that various management practices are more prevalent in schools led by women, thereby strengthening the belief that women’s leadership embodies a distinct model that deserves to be recognized and valued.
Le scuole salesiane in America si caratterizzano per la crescente presenza della leadership femminile. Una ricerca quantitativa condotta nel 2022 in 950 scuole dei Salesiani di don Bosco e delle Figlie di Maria Ausiliatrice di 20 paesi del continente americano rileva che ci sono differenze significative quando la leadership pedagogica è esercitata da donne, non solo nel modo di creare relazioni interne ed esterne, ma anche nella capacità di accompagnare persone e processi educativi. I risultati ottenuti indicano che diverse pratiche di gestione sono più comuni nella direzione scolastica femminile, rafforzando così la convinzione che il modo di guidare delle donne comporta un modello distinto, che deve essere reso visibile e valorizzato
Educatrice/educatore nei servizi educativi per l’infanzia. Profilo e (nuove) competenze
Full text linkLa professione dell’educatore nei servizi educativi per l’infanzia è cruciale nei primi mille giorni di vita dei bambini, periodo essenziale per lo sviluppo olistico della personalità. Fondata sull’ascolto e sulla valorizzazione delle potenzialità dei piccoli, questa figura professionale opera più per “e-ducere” che per “in-struere”. Storicamente evolutasi dall’assistenzialismo, oggi include la progettazione di ambienti stimolanti e l’uso di pratiche relazionali empatiche. La legge 55/2024 riconosce ufficialmente la professione, imponendo una formazione universitaria e continua. L’approccio integrato “zero-sei” sottolinea la centralità della famiglia e il ruolo dell’educatore nell’armonizzare cura, educazione e inclusione.
The profession of educators in early childhood educational services is pivotal during the first thousand days of a child’s life, a critical period for the holistic development of personality. Grounded in attentive listening and the enhancement of children’s potential, this professional role emphasizes “e-ducere” (to lead out) rather than “in-struere” (to instruct). Historically rooted in caregiving, the role now encompasses the design of stimulating environments and the application of empathetic relational practices. Law 55/2024 officially recognizes the profession, mandating university-level and ongoing training. The integrated “zero-to-six” approach highlights the centrality of the family and the educator’s role in harmonizing care, education, and inclusion.
La profesión del educador en los servicios educativos para la infancia es crucial durante los primeros mil días de vida de los niños, un período esencial para el desarrollo holístico de su personalidad. Fundada en la escucha activa y en la valorización de las potencialidades de los más pequeños, esta figura profesional trabaja más para “e-ducere” (sacar hacia afuera) que para “in-struere” (instruir). Aunque históricamente evolucionó desde un enfoque asistencialista, actualmente incluye el diseño de entornos estimulantes y la aplicación de prácticas relacionales empáticas. La Ley 55/2024 reconoce oficialmente esta profesión, estableciendo como requisitos una formación universitaria y un aprendizaje continuo. El enfoque integrado “cero-seis” subraya la centralidad de la familia y el papel del educador en la armonización de cuidado, educación e inclusión
Altruistic – universal – emotional: Solidarity from a political-theological perspective
No full textDer Artikel rekonstruiert das Solidaritätsverständnis der politischen Theologie nach Johann Baptist Metz, das schlagwortartig als altruistisch, universal und emotional gekennzeichnet werden kann. Diese Kontur der Solidarität wird mit soziologischen Überlegungen kontrastiert, die eher den partikularen und flüchtigen Charakter von Solidarität betonen. Gerade in jüngerer Zeit jedoch gewinnt in sozial- und kulturwissenschaftlichen Diskursen der Terminus »unbedingter Solidarität« an Bedeutung, der anschlussfähig(er) an die Kennzeichnungen der politischen Theologie zu sein scheint. In praktischer Hinsicht gewinnt die Frage an Virulenz, wie in zunehmend polarisierten und gespaltenen Gesellschaften tatsächlich solche Solidaritätsformen Platz greifen können, die religiöse, weltanschauliche und soziale Gräben zu überwinden im Stande sind.The article reconstructs the understanding of solidarity in political theology according to Johann Baptist Metz, which can be characterised as altruistic, universal and emotional. This outline of solidarity is contrasted with sociological considerations, which tend to emphasise the particularistic and ephemaral character of solidarity. Recently the term »unconditional solidarity« gains importance in socio- and cultural-scientific discourses and appears to be more compatible with the political-theological characterisation of solidarity. From a practical point of view, the question is becoming more important: how can solidarity that is capable of overcoming religious, ideological and social divides be realised in increasingly polarised and divided societies
Die junge Seite der intergenerationellen Beziehungen in der Corona-Pandemie: Christoph Schickhardts Aufarbeitung der Corona-Politik
No full textRezension vonChristoph Schickhardt (2024): Nicht systemrelevant. Eine Aufarbeitung der Corona-Politik aus kinderethischer Sicht, Berlin: Suhrkamp. 175 S., ISBN 978-3-518-47265-1, EUR 18,00
Worlding in Victorian children's literature: Reading colours in selected texts
No full textAbstract
This paper attempts to discuss and analyse colour in Victorian children’s literature, with a specific axis to addressing systems of inequality and subjugation, including wielding a postcolonial lens. I propose to do that by borrowing a concept from the postcolonial theory laid down by Spivak, the theory of worlding[1]. It refers to how the colonised space is refashioned and remodelled for the native by the coloniser. Although the native is familiar with their birthplace, the refashioning works through processes such as cartography, travelling, and writing. A similar process happens through pedagogy as well, which continues as an invisible form of colonisation. Children’s narratives have always been a strong weapon for worlding, as I try to illustrate through the paper.
Worlding is an appropriate concept to be applied to the genre of children’s literature, as the space has been designed and historically used for constructing the child’s world. Many critics have already made the observation that children’s literature is similar to colonisation, including Jaqueline Rose[2] and Perry Nodleman[3].
Key words: Colour studies, Victorian age, gender, race, imperialism.
[1] Spivak, Rani of Sirmur.
[2] Rose, The Case of Peter Pan or The Impossibility of Children’s Fiction, 1993.
[3] Perry Nodelman, “Decoding the Images : Illustration and Picture Books”, Peter Hunt, ed., Understanding Children’s Literature, cit., pp. 69-80.This paper attempts to discuss and analyse colour in Victorian children’s literature, with a specific axis to addressing systems of inequality and subjugation, including wielding a postcolonial lens. I propose to do that by borrowing a concept from the postcolonial theory laid down by Spivak, the theory of worlding. It refers to how the colonised space is refashioned and remodelled for the native by the coloniser. Although the native is familiar with their birthplace, the refashioning works through processes such as cartography, travelling, and writing. A similar process happens through pedagogy as well, which continues as an invisible form of colonisation. Children’s narratives have always been a strong weapon for worlding, as I try to illustrate through the paper. Worlding is an appropriate concept to be applied to the genre of children’s literature, as the space has been designed and historically used for constructing the child’s world. Through inspecting selected narratives of Victorian children’s fiction, I look at the role of colour in the process of worlding, and how it manifests as different experiences for the genders.
Keywords: colour studies, Victorian age, gender, race, imperialism
Tofiga: Place and Belonging in Samoan Architecture
No full textThe Samoan world opens with the notion of nu‘u tofi, in which every person is assigned a place or position that resonates with culture, polity, citizenship and governance. Tofi (or tofiga) places Samoans according to their ancestral connections within the order of the Samoan world, as ‘the reference point of political action and motivation’ (Tui Atua) – for instance, matai (chiefs) sitting in front of the pou (posts) of the fale (house)