Speaking of the educational relationship does not mean simply analyzing an aspect of education, but facing the heart of education itself as a human experience that happens between people and, therefore, is an encounter that is realized in the interpersonal relationship of the subjects involved, historical subjects who suffer biological, social and cultural conditioning of the environment of which they are part. The relationship with the educator, parent and / or teacher, follows a dynamic path and translates into a perennially open possibility to an infinite multiplicity of other relationships: with people, with cultural, social and political products, with the whole world.
Being the person the center around which it is built, the relationship leads to the recognition of the common humanity and of the individual and cultural diversity, and therefore to accept the identity and the difference.
Moreover, the relationship is constitutive of being a person and represents the privileged instrument of making education, it is through it that each of the subjects involved is enriched by the humanity of the other and opens up to the meaning of existence which is essentially a con-being. . For the dialogical philosophy of Martin Buber, in fact, mankind truly only himself in the encounter with the You: thanks to You, to openness to the other, the Ego identifies itself as such. In the relationship the limited ego satisfies the desire to give and receive, to express itself and to welcome the other, creating a space between the I and the You, a place of encounter and welcome. In this space of mutual recognition each one does not fear to open himself to the other for what he is, coming out enriched, transformed, improved. Recognizing the other as a person means being responsible to him. Thus, if the educator has truly accepted the educating, he becomes present to the other, nurturing a reciprocal relationship: the relationship is inevitably educational because the exchange is realized only if there is respect for the rhythms and spaces of giving and receive. Furthermore, the educative relationship requires the educator to understand again by having to experience his work by grasping the effect that his action has on the other pole of the relationship. In other words, the educator experiences his own limit and solidarity with the other, realizing not only what the particular educating needs, but also what he is able to offer to the person in front of him.
So for Carl Rogers, the educational relationship is accomplished as a helping relationship, that is, as a relationship in which a person activates to facilitate the growth and maturity of the other who does not configure himself as a subject to be manipulated, but as a person capable of self-fulfillment. and self-realization. The help relationship is based on three basic conditions: congruence, unconditional positive acceptance and empathy. The congruence consists in the awareness of the facilitator of one's own feelings and experiences, as they emerge in the relationship with the subject, without denying or distorting them. The unconditional positive acceptance rests on respect for the person recognized as unique and original, in its entirety, with defects and quality, without criticism or evaluation. Empathy is the dimension that more specifically has to connote an authentic relationship of help, indicates the ability to put oneself in the shoes of the other, to grasp with sincerity and respect the inner world and emotional and cognitive contents, to start an authentic understanding. Empathy is the main way for the educator to come to the awareness of his emotions and the aspects of himself unknown or removed to start a process of self-assessment and change.
The two constitutive characters of the educational relationship are: intentionality and asymmetry (age, greater experiences, knowledge and personal maturity of the educator with respect to the educator). An educational relationship can not be entrusted to improvisation, but must stem from choices, strategies and values. The intentionality of the educator translates into initiating a process of understanding desires, needs and expectations of the educator. The relationship is complementary and educational when the different levels of asymmetry evolve in a content and relational sense, canceling the asymmetry itself. In fact, relationships can not be static. The educational relationship therefore arises from a teleological perspective that is situated in the temporal experience, understanding: the past, time in which the tools and methods of educational action are identified that shapes educational behaviors; the future, a privileged dimension for which the aims of the intervention are projected; the present, fundamental because the educational intervention takes placehic et nunc and can not be procrastinated being called to give adequate answers to the current situation.
The reflection on the dynamics of the educational relationship must take into account the specificity of the contexts in which it is realized, first of all, family and school.
The family plays an undisputed role in the formation of the personality of the subject because, from the affective experiences lived in the family and the educational models received, depend on identity and socialization, acquisition of values and modalities of interpretation of the surrounding world. In the domestic space, the educational style and the relational climate create or deny authentic care.
The transformations that have swept the family and developed new gender identities have changed the old roles and above all the fathers are called to a reworking of parenting and to explore the dimensions of feelings and affectivity. There was talk of maternalization of the fatherhowever, it is not "the only parent" to be built, but a paternity and motherhood lived according to gender differences. Parenting requires from the father and mother the sharing of the educational project that does not end with the division of domestic tasks. The educational division involves co-responsibility and emotional involvement, thinking and taking care of one another and then meeting one another. Parents, paying attention to their children, carry out a highly educational task and define an intentional communication because, explaining the motivations of their behavior, they educate their children to attentional reciprocity. The care of the self implies the awareness of what one is, of one's inner self and of one's own difficulties.
In the parent-child relationship, the rules give stability to the child's growth process for the structuring of a healthy and balanced personality. The analyzes on the contemporary family highlight the disappearance of the generational conflict that plays such an important role in the process of differentiation and in the construction of personal identity. This lack leads to a lack of communication of affections and feelings and paradoxically translates into an increase in the distance between generations: " The " yes " can indeed mean indifference, signal a disengagement. (...) . The « no », because it is likely to be well received by the child, requires the presence of the parent or educator, so it has a relational, therefore affective value ". Misunderstandings and conflicts can become constructive if well managed and if one strives to grasp the unexpressed needs of one's own and the other, and to recognize the contrasts that have come to be created without denying them. The parent must propose himself as an orthocentric personality, as a witness to the sense of being. His authority is not born from generational anteriority, but from knowing how to stimulate an innovative inter-development of the ideal of life transmitted: " because he is capable of growing (" to wish " ) (...) his son (...), so that he can write his life as an author ( « auctor » ), becoming a singular face ".
School is the educational context in which the educational relationship presents itself in all its complexity. In the scholastic sphere, aims of training and education are pursued, which make indispensable relationships (manager, teacher-pupils-family, ATA staff, psycho-pedagogist, local authorities, external experts) who must converge and harmonize. In the community-school, attention is paid not only to the results obtained, to effectiveness and efficiency, but mainly to the quality of relationships and therefore collaboration, co-responsibility, dialogue and mutual respect are practiced.
The basis of a relationship that is defined as educational is therefore constituted by: the willingness to leave one's own uniqueness to meet the other in the name of common humanity; acceptance of diversity, recognizing it as an inestimable value; com-prensione of this difference and put in place of a continuous search for strategies and better paths, supported by the commitment and the passion to help the students to undertake the path towards the conquest of their humanity. Therefore, a pedagogical, methodological-didactic, cultural and relational knowledge and communication skills are necessary for the teaching function. Man's behavior must be examined within the context in which it manifests itself and attention must be placed to the pragmatics of communication understood as an observable manifestation of behavior in the relationship, including non-verbal and body language. Taking into account the five axioms of the pragmatics of communication, the teacher must be able to read between the lines, interpreting silences, actions and provocations through listening and empathy, and activating conscious and intentional communications to facilitate the acquisition of educational aims, in the awareness that there are no neutral communications or moments of educational disengagement. Analogic communication (gestures, facial expressions, kinesics and proxemics) is less controllable and is capable of reinforcing or denying what is expressed verbally. The complexity of the school communication system requires teachers flexibility and ability to recognize the variables that make up the communicative situation of an event: context, topic, role of the participants, declared and non-stated purposes, psychological attitudes, adequate use of all communication functions. An open educational communication requires going beyond the referential and conative functions, mostly used at school, to use those that give more space to the emotional-affective, subjective and interpersonal aspects so that the student feels involved. Knowledge and perception of the factors that hinder communication are also required. In fact, the ways in which the teacher communicates are more important than the communicated content:
Starting from the centrality of the educational relationship means overcoming: the traditional bond between teacher and pupil based on a strict demarcation of roles; the consideration of a knowledge to be transmitted according to a linear and unidirectional trajectory. Educating is not a passive term of the relationship, but it significantly influences mutual interactions through an educational feedback . The awareness of these assumptions requires teachers to: critically review their interventions; to be contaminated; intertwine with the students a real communication network.
In fact, in the school the educational relationship is also defined in consideration: the purposes of education and education; the methodological and didactic choices that must be made to promote the personal and social development of the students.
For Edgar Morin we must promote knowledge that can insert data in the context from which they receive meaning, grasping the multidimensionality of man and society, and the complexity, inseparable link between unity and multiplicity. Education, if on the one hand must lead to grasp the idea of unity of the human species, on the other must not destroy the idea of the diversity of individuals, peoples and cultures, also because the de-contextualization operated by a fragmentary knowledge leads to the weakening of responsibility and solidarity.
The rethinking of the curriculum is not sufficient if it is based only on the adaptation of school programs, requiring a change in the way of doing school that can look at the long-term outcomes according to the coordinates of education to change and the centrality of intelligence: " education refers to learning that presents itself as morphogenesis, ie as the generation of a 'form' (always in a metaphorical sense) concerning the intellectual or moral qualities of the person". It is about learning lasting, mental and moral dispositions, dependent on the interaction between human nature and the environment. The type of learning understood as the acquisition of abstract habits coincides with what Bateson calls deutero learning, which consists in learning to learn and in the acquisition of cognitive and emotional habits. The acquisition of durable provisions arises from the process of assimilation of knowledge, proto learning, and improve it, having the subject learned to learn. This opens up a new curricular perspective that includes two different levels of curriculum: the first of primary literacy (the assimilation of contents) with respect to which specific training objectives can be formulated; the second of secondary literacy (the acquisition of cognitive strategies and mental habits, understood as collateral effects of the first level curriculum) that poses general educational purposes. Furthermore, the modification of abstract habits, such as godsformae mentis and cognitive styles, which Bateson defines as learning 3, favors the development of a flexible, reflexive, dynamic intelligence connected with the ability to solve problems in one or more cultural domains. From learning 3 comes the acquisition of a more abstract mental habit that allows us to face the continuous changes to which today's society is subject.
Changes in society, migration and globalization make education to citizenship crucial to addressing complexity. Citizenship is a complex and multidimensional paradigm since it must be able to activate dimensions: cognitive (knowledge, critical thinking, ability to judge); affective (experience, evaluation of the values of citizenship, capacity for empathy); volitive (make choices and act accordingly). It does not simply refer to an education about citizenship that offers knowledge about the functioning of society, but to an education through citizenship and an education for citizenshipthat promotes learning, skills and dispositions to participate in the life of the community with responsibility. The concept of civic educationin recent years it has been enriched. It is a civic, social, political, peace, democracy, human rights, intercultural education, and can be thought of from a historical, juridical, moral perspective, having a multi-referential dimension. International research has developed several models that bring out a holistic and inclusive conception of education for citizenship that has objectives related to the national identity and knowledge of a country's political-institutional organization and aims related to knowing how to live together. All the elements concerning the education to citizenship, identity and belonging, relationship and otherness, dignity / rights and participation, are interconnected and indicated by MIUR as learning objectives for the school. The competences to be acquired at the end of compulsory education to combat school dropout have been defined as citizenship skills: learning to learn; to design; to communicate; collaborate and participate; act autonomously and responsibly; solve problems; identify links and relationships; acquire and interpret information. Speaking of competences in terms of citizenship means referring to the ability to exercise it and at the same time to understand its principles and values, integrating them into one's own behavior and realizing the transversal dimension that characterizes competence. Three levels of skills can be identified. The first, of a legal and political nature, concerns knowledge related to public institutions and to the rules of freedom and action, to defend against abuses of power, and refers to "knowledge" and "knowing how to think", to develop a reflective citizenship through freedom, tolerance, equality and solidarity. The second level includes "knowing how to", that is the ability to internalize democratic rules and sensitivity to human values and rights, the so-called lived citizenship. The third level includes decision-making and participatory skills, which require commitment and assumption of responsibility, "know-how": deliberative citizenship.
Citizenship can not be considered any other discipline and does not end in the formal curriculum, but also in the non-formal and informal one. At school, at a non-formal level, reference is made to the classroom climate, which must be open to students' interests, to dialogue, to listening to different points of view. The communicative style of the teacher, based on active listening, helps to influence the positive climate of the class: the rules are clear and explicit and encourage self-discipline, cooperative attitude and responsibility. From a methodological point of view the MIUR in 2009 suggests the use of active methods, able to involve students, such as laboratory teaching, group work and cooperative learning, which together with other educational choices (the training contract, thepeer education , discussion) promote participation, making citizenship a widespread practice and a life experience. The school can also offer important opportunities to promote the effective participation of pupils with research on the problems of the living environment and on possible solutions. In class, pupils discuss and compare themselves, thus promoting a dynamic and critical learning that stimulates participation through problematization and research.
The educational relationship is best expressed in cooperative and participatory methodologies, where the teacher's role is configured as a facilitator and the group-class becomes the subject of co-construction of knowledge, skills and individual and group identity. Among the theories and methodologies that highlight the potential of group work, in the context of the active school, a notable contribution is offered by Freinet's pedagogy and by the Educational Cooperation Movementdeveloped in France and then in Italy thanks to the contributions of Ciari, Lodi, don Milani and Malaguzzi. Freinet's method focuses attention on the care of the scholastic context and of the educational and didactic direction to create the conditions for an active and collaborative learning. The cooperative perspective of Freinet favors a teaching that respects the individual differences of the students and their learning rhythms. This is the finalization of the Freinet techniques (free text, typography, interscolastic correspondence, files) and the masters of the Cooperative Movement (documentation, exercise and self-correction files, monographs for the working library, teaching machines). ). We must not educate blindly obedience and competition, but for the formation of active people, responsible, capable of self-criticism and available for sharing and participation. The teacher must play a role in regulating the group's communication exchange and sometimes only as a witness. Thus the listening / word / listening circularity is implemented. The ability to listen to the teacher, which activates the dynamic listening / word, produces a new listening: of himself, but also of the text. A constructive process of learning is thus activated.
Group work therefore does not only support socialization, but also cognitive and moral development. Bruner's culturalist approach also emphasizes how culture molds the mind and offers the tools to build the world, the conception of oneself and one's own abilities. Contact with culture also takes place through interaction with others. Thus an interactive and intersubjective pedagogy is supported which sees people as subjects learning from one another.
The essential characteristic of the group is interdependence, that is, there is a relationship of mutual dependence between the members of the group in view of the realization of a certain purpose. The success of cooperative work is also closely linked to the development of prosocial skills that are based on cognitive skills, assertiveness, empathy and self-control, and contribute to the formation of an inclusive climate, of help and support. Activating the peer group resource means not only recognizing the value of individual differences, but also promoting solidarity and mutual support in the face of sociocultural diversity and those deriving from disabilities of various kinds.
On these premises the cooperative learning is founded , a methodology with social mediation in which the students constitute the resources and the origin of learning, and the teacher acts as facilitator and director. To work in a cooperative learning group, five essential elements are needed: positive interdependence; individual and group responsibility; constructive and direct interaction; social skills; group evaluation. The characteristics of cooperative learning help to focus on: " learning objectives in terms of mastery, acquisition of competence to improve oneself more than to obtain a good grade (performance targets). (...)at an emotional level, cooperative learning satisfies a central need that is that of relationship. Working well with cooperative learning means feeling at ease with others ". The structuring of the methodology makes explicit the educational value of education linked to the interactional nature of learning which, if carried out in significant contexts, promotes self-esteem, volition and metacognition.
Building a significant educational alliance between school and family, marked by sharing educational objectives and co-responsibility, is a need increasingly felt by teachers and parents supported by the awareness of the positive implications that derive in terms of balance, serenity and academic success for the students. The importance of a systemic perspective that takes into account the interactions between several components has found concreteness in the experience experienced in the kindergarten of the 2 ° Didactic Circle of San Cataldo (CL) through the project " Parliamone ...", Made in the a.s. 2011-2012 for a total of twenty hours overall. On the one hand, the project was born from the observation of the difficulties and insecurities that parents show in managing their educational role and, on the other, from the belief that it is possible to intervene and help them in defining their parental role by offering a common reflection and comparison between educators (parents, teachers) with the support of experts.
The project, built on the basis of the " Parents Project " by Paola Milani, aims not to provide recipes for family problems, but to develop a self-education process to strengthen the autonomy and skills of parents, through a reflection on themselves and a comparison with the other parents. The parent is considered a competent partner whose awareness ( empowerment ) and the confidence to know how to manage problems in an autonomous way, being able to define their own needs and resources. From a methodological point of view, conducting teachers have used the small and large group, circle-time , games, simulations and role-play. Pedagogical readings were chosen and multimedia materials, fantastic tales, poems and musical pieces were used. Each meeting was marked as follows: initial reception phase; presentation of a stimulus (motivational access); reflection encouraged by the questions contained in leaflets distributed to parents within the small group (no more than four people) for about fifteen minutes; the socialization of responses in the large group; the intervention of the presenter or expert on the theme of the meeting which, based on questions, reflections and needs emerged, re-elaborated the topic adding information. At the end of each meeting,
The project developed following precise stages, each named with a slogan that intended to give a sense of the activities that would be carried out: " Love each other more ", " Promote trust ", " Let's learn to communicate ". In the first stages, to activate a process of self-education, stories and readings were chosen from the text of Milani from which emerged the importance of believing in themselves and taking care of themselves in order to give care to others: spouse and children. The speaker's intervention encouraged parents to remember episodes in which they positively solved a problem with their child and the methods or personal resources they used. The aim was to make people understand: "that educating children is a creative enterprise, an art rather than a science ". In fact, to be a good parent, first of all you need to know how to be yourself and love yourself. In order for parents to discriminate spontaneous behavior, dictated by common sense, by an educational one, therefore intentional, the conductors preferred to avoid an informative intervention leading them to discover the most salient aspects of an educational behavior (firmness, authority, understanding of needs , assertiveness).
Giving definite indications and becoming safe and authoritative points of reference are two elements that create within the family a climate of trust, a starting point for developing self-esteem that requires recognition not only of physiological needs, but also of psychoaffective ones: esteem, affection, self-realization. Attention has focused on: understanding how important it is that the parent knows how to base the relationship on congruence, empathy and unconditional positive acceptance; ability to communicate in every circumstance the message " I love you as you are"Which does not necessarily coincide with approval. A difficulty of the parents concerns the management of the whims of the children. The host of the meeting stressed the need to maintain an affective distance that allows us to grasp the situation better and therefore not to confuse the whim with an actual need. Motivated refusal helps to establish important rules and limits to succeed in instilling the sense of security and trust that children need.
In the third meeting the objectives were: learn to listen to understand, acquire skills in descriptive and representative communication. The presenter focused on two axioms of the pragmatics of communication: one can not fail to communicate; in communication there is a level of content and a level of relationship. The meaning and the value of descriptive communication have been underlined, that is the paraphrase or the reformulation of the messages, and of the representative communication, that is of the messages-me and messages-you. Knowing how to listen and communicate correctly, managing to give and receive feedbackpositive, it is fundamental in the management of family relational dynamics. The activities were thus focused on exercises for the ability to reformulate and use the messages-me and on role-play games for a greater empathic understanding of the negative effects that incorrect messages or inconsistencies between verbal and non-verbal communication cause. The reading and simulation games had a strong impact on the parents who found themselves to review and rethink some of their communicative modalities with respect to both the children and the spouse and they showed themselves strongly motivated to acquire immediately usable communication skills.
In the following three meetings, external experts intervened, dealing among others with the following topics: the role of women in the relationship of the couple and in the family, the fears of the children, the nutrition education for the little ones.
The last meeting was reserved for the completion of a questionnaire on impressions and strengths and weaknesses of the path and the identification of future perspectives. The availability of all parents for dialogue and sharing was highlighted. The most significant aspect of the project for parents was to compare and share positive and negative experiences. The small and large group, through the questions raised by the readings and the elaborate reflections, were the real strength of the whole journey because they helped the individual to get out of his isolation and find himself in the considerations and experiences told by others. It was the group that encouraged research and the discovery of resources and skills that they did not know they possessed.
Being the person the center around which it is built, the relationship leads to the recognition of the common humanity and of the individual and cultural diversity, and therefore to accept the identity and the difference.
Moreover, the relationship is constitutive of being a person and represents the privileged instrument of making education, it is through it that each of the subjects involved is enriched by the humanity of the other and opens up to the meaning of existence which is essentially a con-being. . For the dialogical philosophy of Martin Buber, in fact, mankind truly only himself in the encounter with the You: thanks to You, to openness to the other, the Ego identifies itself as such. In the relationship the limited ego satisfies the desire to give and receive, to express itself and to welcome the other, creating a space between the I and the You, a place of encounter and welcome. In this space of mutual recognition each one does not fear to open himself to the other for what he is, coming out enriched, transformed, improved. Recognizing the other as a person means being responsible to him. Thus, if the educator has truly accepted the educating, he becomes present to the other, nurturing a reciprocal relationship: the relationship is inevitably educational because the exchange is realized only if there is respect for the rhythms and spaces of giving and receive. Furthermore, the educative relationship requires the educator to understand again by having to experience his work by grasping the effect that his action has on the other pole of the relationship. In other words, the educator experiences his own limit and solidarity with the other, realizing not only what the particular educating needs, but also what he is able to offer to the person in front of him.
So for Carl Rogers, the educational relationship is accomplished as a helping relationship, that is, as a relationship in which a person activates to facilitate the growth and maturity of the other who does not configure himself as a subject to be manipulated, but as a person capable of self-fulfillment. and self-realization. The help relationship is based on three basic conditions: congruence, unconditional positive acceptance and empathy. The congruence consists in the awareness of the facilitator of one's own feelings and experiences, as they emerge in the relationship with the subject, without denying or distorting them. The unconditional positive acceptance rests on respect for the person recognized as unique and original, in its entirety, with defects and quality, without criticism or evaluation. Empathy is the dimension that more specifically has to connote an authentic relationship of help, indicates the ability to put oneself in the shoes of the other, to grasp with sincerity and respect the inner world and emotional and cognitive contents, to start an authentic understanding. Empathy is the main way for the educator to come to the awareness of his emotions and the aspects of himself unknown or removed to start a process of self-assessment and change.
The two constitutive characters of the educational relationship are: intentionality and asymmetry (age, greater experiences, knowledge and personal maturity of the educator with respect to the educator). An educational relationship can not be entrusted to improvisation, but must stem from choices, strategies and values. The intentionality of the educator translates into initiating a process of understanding desires, needs and expectations of the educator. The relationship is complementary and educational when the different levels of asymmetry evolve in a content and relational sense, canceling the asymmetry itself. In fact, relationships can not be static. The educational relationship therefore arises from a teleological perspective that is situated in the temporal experience, understanding: the past, time in which the tools and methods of educational action are identified that shapes educational behaviors; the future, a privileged dimension for which the aims of the intervention are projected; the present, fundamental because the educational intervention takes placehic et nunc and can not be procrastinated being called to give adequate answers to the current situation.
The reflection on the dynamics of the educational relationship must take into account the specificity of the contexts in which it is realized, first of all, family and school.
The family plays an undisputed role in the formation of the personality of the subject because, from the affective experiences lived in the family and the educational models received, depend on identity and socialization, acquisition of values and modalities of interpretation of the surrounding world. In the domestic space, the educational style and the relational climate create or deny authentic care.
The transformations that have swept the family and developed new gender identities have changed the old roles and above all the fathers are called to a reworking of parenting and to explore the dimensions of feelings and affectivity. There was talk of maternalization of the fatherhowever, it is not "the only parent" to be built, but a paternity and motherhood lived according to gender differences. Parenting requires from the father and mother the sharing of the educational project that does not end with the division of domestic tasks. The educational division involves co-responsibility and emotional involvement, thinking and taking care of one another and then meeting one another. Parents, paying attention to their children, carry out a highly educational task and define an intentional communication because, explaining the motivations of their behavior, they educate their children to attentional reciprocity. The care of the self implies the awareness of what one is, of one's inner self and of one's own difficulties.
In the parent-child relationship, the rules give stability to the child's growth process for the structuring of a healthy and balanced personality. The analyzes on the contemporary family highlight the disappearance of the generational conflict that plays such an important role in the process of differentiation and in the construction of personal identity. This lack leads to a lack of communication of affections and feelings and paradoxically translates into an increase in the distance between generations: " The " yes " can indeed mean indifference, signal a disengagement. (...) . The « no », because it is likely to be well received by the child, requires the presence of the parent or educator, so it has a relational, therefore affective value ". Misunderstandings and conflicts can become constructive if well managed and if one strives to grasp the unexpressed needs of one's own and the other, and to recognize the contrasts that have come to be created without denying them. The parent must propose himself as an orthocentric personality, as a witness to the sense of being. His authority is not born from generational anteriority, but from knowing how to stimulate an innovative inter-development of the ideal of life transmitted: " because he is capable of growing (" to wish " ) (...) his son (...), so that he can write his life as an author ( « auctor » ), becoming a singular face ".
School is the educational context in which the educational relationship presents itself in all its complexity. In the scholastic sphere, aims of training and education are pursued, which make indispensable relationships (manager, teacher-pupils-family, ATA staff, psycho-pedagogist, local authorities, external experts) who must converge and harmonize. In the community-school, attention is paid not only to the results obtained, to effectiveness and efficiency, but mainly to the quality of relationships and therefore collaboration, co-responsibility, dialogue and mutual respect are practiced.
The basis of a relationship that is defined as educational is therefore constituted by: the willingness to leave one's own uniqueness to meet the other in the name of common humanity; acceptance of diversity, recognizing it as an inestimable value; com-prensione of this difference and put in place of a continuous search for strategies and better paths, supported by the commitment and the passion to help the students to undertake the path towards the conquest of their humanity. Therefore, a pedagogical, methodological-didactic, cultural and relational knowledge and communication skills are necessary for the teaching function. Man's behavior must be examined within the context in which it manifests itself and attention must be placed to the pragmatics of communication understood as an observable manifestation of behavior in the relationship, including non-verbal and body language. Taking into account the five axioms of the pragmatics of communication, the teacher must be able to read between the lines, interpreting silences, actions and provocations through listening and empathy, and activating conscious and intentional communications to facilitate the acquisition of educational aims, in the awareness that there are no neutral communications or moments of educational disengagement. Analogic communication (gestures, facial expressions, kinesics and proxemics) is less controllable and is capable of reinforcing or denying what is expressed verbally. The complexity of the school communication system requires teachers flexibility and ability to recognize the variables that make up the communicative situation of an event: context, topic, role of the participants, declared and non-stated purposes, psychological attitudes, adequate use of all communication functions. An open educational communication requires going beyond the referential and conative functions, mostly used at school, to use those that give more space to the emotional-affective, subjective and interpersonal aspects so that the student feels involved. Knowledge and perception of the factors that hinder communication are also required. In fact, the ways in which the teacher communicates are more important than the communicated content:
Starting from the centrality of the educational relationship means overcoming: the traditional bond between teacher and pupil based on a strict demarcation of roles; the consideration of a knowledge to be transmitted according to a linear and unidirectional trajectory. Educating is not a passive term of the relationship, but it significantly influences mutual interactions through an educational feedback . The awareness of these assumptions requires teachers to: critically review their interventions; to be contaminated; intertwine with the students a real communication network.
In fact, in the school the educational relationship is also defined in consideration: the purposes of education and education; the methodological and didactic choices that must be made to promote the personal and social development of the students.
For Edgar Morin we must promote knowledge that can insert data in the context from which they receive meaning, grasping the multidimensionality of man and society, and the complexity, inseparable link between unity and multiplicity. Education, if on the one hand must lead to grasp the idea of unity of the human species, on the other must not destroy the idea of the diversity of individuals, peoples and cultures, also because the de-contextualization operated by a fragmentary knowledge leads to the weakening of responsibility and solidarity.
The rethinking of the curriculum is not sufficient if it is based only on the adaptation of school programs, requiring a change in the way of doing school that can look at the long-term outcomes according to the coordinates of education to change and the centrality of intelligence: " education refers to learning that presents itself as morphogenesis, ie as the generation of a 'form' (always in a metaphorical sense) concerning the intellectual or moral qualities of the person". It is about learning lasting, mental and moral dispositions, dependent on the interaction between human nature and the environment. The type of learning understood as the acquisition of abstract habits coincides with what Bateson calls deutero learning, which consists in learning to learn and in the acquisition of cognitive and emotional habits. The acquisition of durable provisions arises from the process of assimilation of knowledge, proto learning, and improve it, having the subject learned to learn. This opens up a new curricular perspective that includes two different levels of curriculum: the first of primary literacy (the assimilation of contents) with respect to which specific training objectives can be formulated; the second of secondary literacy (the acquisition of cognitive strategies and mental habits, understood as collateral effects of the first level curriculum) that poses general educational purposes. Furthermore, the modification of abstract habits, such as godsformae mentis and cognitive styles, which Bateson defines as learning 3, favors the development of a flexible, reflexive, dynamic intelligence connected with the ability to solve problems in one or more cultural domains. From learning 3 comes the acquisition of a more abstract mental habit that allows us to face the continuous changes to which today's society is subject.
Changes in society, migration and globalization make education to citizenship crucial to addressing complexity. Citizenship is a complex and multidimensional paradigm since it must be able to activate dimensions: cognitive (knowledge, critical thinking, ability to judge); affective (experience, evaluation of the values of citizenship, capacity for empathy); volitive (make choices and act accordingly). It does not simply refer to an education about citizenship that offers knowledge about the functioning of society, but to an education through citizenship and an education for citizenshipthat promotes learning, skills and dispositions to participate in the life of the community with responsibility. The concept of civic educationin recent years it has been enriched. It is a civic, social, political, peace, democracy, human rights, intercultural education, and can be thought of from a historical, juridical, moral perspective, having a multi-referential dimension. International research has developed several models that bring out a holistic and inclusive conception of education for citizenship that has objectives related to the national identity and knowledge of a country's political-institutional organization and aims related to knowing how to live together. All the elements concerning the education to citizenship, identity and belonging, relationship and otherness, dignity / rights and participation, are interconnected and indicated by MIUR as learning objectives for the school. The competences to be acquired at the end of compulsory education to combat school dropout have been defined as citizenship skills: learning to learn; to design; to communicate; collaborate and participate; act autonomously and responsibly; solve problems; identify links and relationships; acquire and interpret information. Speaking of competences in terms of citizenship means referring to the ability to exercise it and at the same time to understand its principles and values, integrating them into one's own behavior and realizing the transversal dimension that characterizes competence. Three levels of skills can be identified. The first, of a legal and political nature, concerns knowledge related to public institutions and to the rules of freedom and action, to defend against abuses of power, and refers to "knowledge" and "knowing how to think", to develop a reflective citizenship through freedom, tolerance, equality and solidarity. The second level includes "knowing how to", that is the ability to internalize democratic rules and sensitivity to human values and rights, the so-called lived citizenship. The third level includes decision-making and participatory skills, which require commitment and assumption of responsibility, "know-how": deliberative citizenship.
Citizenship can not be considered any other discipline and does not end in the formal curriculum, but also in the non-formal and informal one. At school, at a non-formal level, reference is made to the classroom climate, which must be open to students' interests, to dialogue, to listening to different points of view. The communicative style of the teacher, based on active listening, helps to influence the positive climate of the class: the rules are clear and explicit and encourage self-discipline, cooperative attitude and responsibility. From a methodological point of view the MIUR in 2009 suggests the use of active methods, able to involve students, such as laboratory teaching, group work and cooperative learning, which together with other educational choices (the training contract, thepeer education , discussion) promote participation, making citizenship a widespread practice and a life experience. The school can also offer important opportunities to promote the effective participation of pupils with research on the problems of the living environment and on possible solutions. In class, pupils discuss and compare themselves, thus promoting a dynamic and critical learning that stimulates participation through problematization and research.
The educational relationship is best expressed in cooperative and participatory methodologies, where the teacher's role is configured as a facilitator and the group-class becomes the subject of co-construction of knowledge, skills and individual and group identity. Among the theories and methodologies that highlight the potential of group work, in the context of the active school, a notable contribution is offered by Freinet's pedagogy and by the Educational Cooperation Movementdeveloped in France and then in Italy thanks to the contributions of Ciari, Lodi, don Milani and Malaguzzi. Freinet's method focuses attention on the care of the scholastic context and of the educational and didactic direction to create the conditions for an active and collaborative learning. The cooperative perspective of Freinet favors a teaching that respects the individual differences of the students and their learning rhythms. This is the finalization of the Freinet techniques (free text, typography, interscolastic correspondence, files) and the masters of the Cooperative Movement (documentation, exercise and self-correction files, monographs for the working library, teaching machines). ). We must not educate blindly obedience and competition, but for the formation of active people, responsible, capable of self-criticism and available for sharing and participation. The teacher must play a role in regulating the group's communication exchange and sometimes only as a witness. Thus the listening / word / listening circularity is implemented. The ability to listen to the teacher, which activates the dynamic listening / word, produces a new listening: of himself, but also of the text. A constructive process of learning is thus activated.
Group work therefore does not only support socialization, but also cognitive and moral development. Bruner's culturalist approach also emphasizes how culture molds the mind and offers the tools to build the world, the conception of oneself and one's own abilities. Contact with culture also takes place through interaction with others. Thus an interactive and intersubjective pedagogy is supported which sees people as subjects learning from one another.
The essential characteristic of the group is interdependence, that is, there is a relationship of mutual dependence between the members of the group in view of the realization of a certain purpose. The success of cooperative work is also closely linked to the development of prosocial skills that are based on cognitive skills, assertiveness, empathy and self-control, and contribute to the formation of an inclusive climate, of help and support. Activating the peer group resource means not only recognizing the value of individual differences, but also promoting solidarity and mutual support in the face of sociocultural diversity and those deriving from disabilities of various kinds.
On these premises the cooperative learning is founded , a methodology with social mediation in which the students constitute the resources and the origin of learning, and the teacher acts as facilitator and director. To work in a cooperative learning group, five essential elements are needed: positive interdependence; individual and group responsibility; constructive and direct interaction; social skills; group evaluation. The characteristics of cooperative learning help to focus on: " learning objectives in terms of mastery, acquisition of competence to improve oneself more than to obtain a good grade (performance targets). (...)at an emotional level, cooperative learning satisfies a central need that is that of relationship. Working well with cooperative learning means feeling at ease with others ". The structuring of the methodology makes explicit the educational value of education linked to the interactional nature of learning which, if carried out in significant contexts, promotes self-esteem, volition and metacognition.
Building a significant educational alliance between school and family, marked by sharing educational objectives and co-responsibility, is a need increasingly felt by teachers and parents supported by the awareness of the positive implications that derive in terms of balance, serenity and academic success for the students. The importance of a systemic perspective that takes into account the interactions between several components has found concreteness in the experience experienced in the kindergarten of the 2 ° Didactic Circle of San Cataldo (CL) through the project " Parliamone ...", Made in the a.s. 2011-2012 for a total of twenty hours overall. On the one hand, the project was born from the observation of the difficulties and insecurities that parents show in managing their educational role and, on the other, from the belief that it is possible to intervene and help them in defining their parental role by offering a common reflection and comparison between educators (parents, teachers) with the support of experts.
The project, built on the basis of the " Parents Project " by Paola Milani, aims not to provide recipes for family problems, but to develop a self-education process to strengthen the autonomy and skills of parents, through a reflection on themselves and a comparison with the other parents. The parent is considered a competent partner whose awareness ( empowerment ) and the confidence to know how to manage problems in an autonomous way, being able to define their own needs and resources. From a methodological point of view, conducting teachers have used the small and large group, circle-time , games, simulations and role-play. Pedagogical readings were chosen and multimedia materials, fantastic tales, poems and musical pieces were used. Each meeting was marked as follows: initial reception phase; presentation of a stimulus (motivational access); reflection encouraged by the questions contained in leaflets distributed to parents within the small group (no more than four people) for about fifteen minutes; the socialization of responses in the large group; the intervention of the presenter or expert on the theme of the meeting which, based on questions, reflections and needs emerged, re-elaborated the topic adding information. At the end of each meeting,
The project developed following precise stages, each named with a slogan that intended to give a sense of the activities that would be carried out: " Love each other more ", " Promote trust ", " Let's learn to communicate ". In the first stages, to activate a process of self-education, stories and readings were chosen from the text of Milani from which emerged the importance of believing in themselves and taking care of themselves in order to give care to others: spouse and children. The speaker's intervention encouraged parents to remember episodes in which they positively solved a problem with their child and the methods or personal resources they used. The aim was to make people understand: "that educating children is a creative enterprise, an art rather than a science ". In fact, to be a good parent, first of all you need to know how to be yourself and love yourself. In order for parents to discriminate spontaneous behavior, dictated by common sense, by an educational one, therefore intentional, the conductors preferred to avoid an informative intervention leading them to discover the most salient aspects of an educational behavior (firmness, authority, understanding of needs , assertiveness).
Giving definite indications and becoming safe and authoritative points of reference are two elements that create within the family a climate of trust, a starting point for developing self-esteem that requires recognition not only of physiological needs, but also of psychoaffective ones: esteem, affection, self-realization. Attention has focused on: understanding how important it is that the parent knows how to base the relationship on congruence, empathy and unconditional positive acceptance; ability to communicate in every circumstance the message " I love you as you are"Which does not necessarily coincide with approval. A difficulty of the parents concerns the management of the whims of the children. The host of the meeting stressed the need to maintain an affective distance that allows us to grasp the situation better and therefore not to confuse the whim with an actual need. Motivated refusal helps to establish important rules and limits to succeed in instilling the sense of security and trust that children need.
In the third meeting the objectives were: learn to listen to understand, acquire skills in descriptive and representative communication. The presenter focused on two axioms of the pragmatics of communication: one can not fail to communicate; in communication there is a level of content and a level of relationship. The meaning and the value of descriptive communication have been underlined, that is the paraphrase or the reformulation of the messages, and of the representative communication, that is of the messages-me and messages-you. Knowing how to listen and communicate correctly, managing to give and receive feedbackpositive, it is fundamental in the management of family relational dynamics. The activities were thus focused on exercises for the ability to reformulate and use the messages-me and on role-play games for a greater empathic understanding of the negative effects that incorrect messages or inconsistencies between verbal and non-verbal communication cause. The reading and simulation games had a strong impact on the parents who found themselves to review and rethink some of their communicative modalities with respect to both the children and the spouse and they showed themselves strongly motivated to acquire immediately usable communication skills.
In the following three meetings, external experts intervened, dealing among others with the following topics: the role of women in the relationship of the couple and in the family, the fears of the children, the nutrition education for the little ones.
The last meeting was reserved for the completion of a questionnaire on impressions and strengths and weaknesses of the path and the identification of future perspectives. The availability of all parents for dialogue and sharing was highlighted. The most significant aspect of the project for parents was to compare and share positive and negative experiences. The small and large group, through the questions raised by the readings and the elaborate reflections, were the real strength of the whole journey because they helped the individual to get out of his isolation and find himself in the considerations and experiences told by others. It was the group that encouraged research and the discovery of resources and skills that they did not know they possessed.
Hello !
My Name Is Md Ashraful Islam. i Am A Blogger And Bdhealth.win Is My Blog Site.
No comments:
Post a Comment
আপনার মতামতের জন্য ধন্যবাদ /Thanks for your feedback