The sensitive look that affects

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FREITAS, Kássia Silva de [1]

FREITAS, Kássia Silva de. The sensitive look that affects. Revista Científica Multidisciplinar Núcleo do Conhecimento. Year 05, Ed. 08, Vol. 08, pp. 125-135. August 2020. ISSN: 2448-0959, Access link: https://www.nucleodoconhecimento.com.br/education/the-sensitive-look-that-affects

ABSTRACT

The present work was elaborated from the monograph “Teacher education as a responsibility: the sensitive look and affection in Early Childhood Education” which was submitted, in 2018, to the Graduate Program in Education of PUC-Rio as a partial requirement for obtaining the title of Specialist in Early Childhood Education. The problem discussed has in vogue the sensitive look of the educator to young children, in which this is the thread that drives the experiences, speech, listening, autonomy and exploration of both. The methodology used for writing was bibliographic and observation of the daily life of a private institution of early childhood education.

Keywords: sensitive look, educator, children.

INTRODUCTION

The sensitive look has always had a great importance in the discussions lived throughout the career, because the daily experiences with children is always something unheard of. Based on this assumption and with the conclusion of the Specialization Course in Early Childhood Education: Work perspectives in daycare centers and preschools, which aims to promote critical reflection on different alternatives in the area of early childhood education, with the child as a historical, social and cultural subject, we sought to think about this view of the educator in the environment of early childhood education.

Starting from observations of daily life and in dialogue with the theoretical framework, which calls teachers and non-teachers to observe, listen and understand their daily life sensibly so that, together with children, they can provoke and be committed to the various relationships, interactions and activities proposed in the construction of knowledge of both teachers and children.

It is understood the child is subject, creates culture, plays, gives meaning to the world, produces history, recreates the order of things and establishes a critical relationship with tradition. From this perspective, the child needs to be thought of as an “other” who has potentialities, peculiarities and needs. Because it is an “other”, it is up to us adults to establish dialogues with her. Dialogue that considers them citizens, developing people who produce culture and are produced in it, who have a critical look that turns the order of things inside out, subverting this order.

In this movement of interaction, affection is a modifier of behaviors in the education of young children when teachers perceive themselves co-responsible for their journey of structuring and understanding of themselves and the world. That is, it is a collective journey towards humanization and against barbarism.

DEVELOPMENT

Speaking of affection requires a responsibility in order to overcome a bias that simplifies the teacher-student relationship. Semantically, according to the Aurélio (2018) affection “is the disposition of someone for something, something”, however, in the theoretical perspective addressed in the present work, we chose to define affection as availability to touch the other.

From this understanding, it is through affection that the construction of relationships and interactions takes place. It is when we make ourselves available to look and listen to the other and, undoubtedly, this is a necessary movement for any professional who is at the service of young children, because it is difficult to believe without reacting to this barbarism present today in this egocentric and selfish society, demanding to recognize oppression and have the capacity to resist and utopia a society and education just and without discrimination , of any kind.

Educating against barbarism means working in a perspective of humanization, rescue of experience, conquest of the ability to read the world, writing collective history, appropriating the different forms of culture production, creating, expressing, changing, practicing bonds of collectivity and belonging with the recognition of differences. This movement is necessary in the search for a more egalitarian society, in which actions in search of perceiving the different ways of being human in order to legitimize the proper and individual way of each child to be, feel and act in the world is necessary, having dialogue as an ally in this daily life.

SONIA KRAMER – EDUCATION AS RESPONSIBLE RESPONSE

The human being is constituted in the relationship with the other, in the social interaction where the cognitive, affective and ethical dimensions are linked. The social and ideological meaning of the child and the social value attributed to childhood have been the object of sociology study. For the sociology of childhood, children belong to the social category of childhood and in their processes of subjectivation, recreate, in interactions with adults and their peers, the cultures where they are inserted.

According to Kramer (1999), the relations of dependence and power that occur between adult and child deal with a social and unnatural factor. These relationships are directly related to strong social and ideological reasons that focus on the control and domination of groups. The author points out that, recently, childhood had the meaning of being in-fans (the one who does not speak) and, from this, emphasizes the concern of how the child can acquire voice and power in a context that, on the one hand, infantilizes social subjects, pushing forward the moment of maturity and, on the other, adultizes them, throwing back the short stage of early childhood?

Acting with children is a social responsibility. In his studies on the processes of schooling of young children, Kramer (2002) came to the conclusion that what characterizes pedagogical work is the experience with scientific knowledge, literature, artistic, historical and cultural expressions. Therefore, he believes that the pedagogical field is interdisciplinary. It also states that this pedagogical practice and the pedagogical political project always involve knowledge and affection, knowledge and values, care and attention, seriousness and smile.

Pedagogical work with the small child has specificities and requires that care, attention, care, welcoming, joy, play and, in these practices, children learn, interact, develop. Therefore, knowledge cannot be confused with lack of freedom, on the contrary, freedom ensures the appropriation and construction of knowledge.

According to Santos and Corsino, apud Souza (1995) the child builds his subjectivity with the social and affective contents that the look and words of the other reveal to him, because verbal communication is where the word gains different meanings and is realized in the condition of ideological sign, because the word of the other is constituent.In view of this, the importance of the attentive look of the teacher is emphasized as the other who organizes, guides, welcomes, shelters and gives security, allowing children to have spaces to do, dare and create, because the processes of socialization are interactive.

In this sense, each gaze is committed to a point of view, because what one sees only has “determinity” based on the relationship that is established with the other, because knowing it involves a relationship of mixture, of identification, bringing it to itself with its references and then distancing itself, thus recognizing its singularity, its particularity.

Affecting and being affected appreciably are ways of promoting plural and reflective experiences that are based on doing, appreciating and knowing the world, and thus in teacher education presupposes a formation in which the various knowledge related to small children and early childhood education can complement daily work. The space is also a facilitator of this process and needs to present an organization of the world that surrounds us, in which favors the experimentation of both children and adults, to build healthy, cozy and quality relationships.

Therefore, in relationships and interactions, the adult-child relationship will be significant and, independent of the gender of this professional, it is necessary to be in them in full. Thus, understanding education as a responsible response means giving value to the presence of the other in the world, linking to it as someone who seeks to be present. It is to give space to the continuous and daily dialogue of what is lived, ensuring authorship and autonomy in the human experience that is built between knowledge, ethical action and art. (KRAMER, 2016).

LISTENING AND SENSITIVE LOOK

In working with young children, a dynamic in order to affect and be affected implies valuing the look and listening as part of daily life and as a source of research and interactions between the subjects. This is a practice that constitutes the formation of adults and children as constituents, producers of their own identity, culture, language, history, expressions, affection, socialization, movement, imaginary, ludicity.

Thinking about early childhood education institutions understanding them as a place where life is realized, the comfort and discomfort of existence take material and symbolic form, personal and social identity is expanding and the necessary requirements for proper insertion in the world are consolidated in order to value singularities, implies understanding them as social and cultural contexts that value and challenge their intellectual capacities , creative, aesthetic, expressive and emotional of the subjects inserted in them.

Acting with children in the perspective of a sensitive look, capable of offering resistance to collective stereotyping, requires a formation of educators who contribute to reconciliation with their own expression, rescuing the word, gesture, trace, ideas and authorship, providing them with the expansion of possibilities and democratization of knowledge. Looking sensitively requires the exercise of an open gaze to perceive, to look, to unravel, to seek the beautiful, making the unseen emerge, what escapes and promoting a new relationship with difference and diversity.

By experiencing this formation, consequently, the teacher becomes an explorer of the children’s sensitivity, enabling them to express themselves, expand and enrich their experiences and also increase their possibilities of dialogue and understanding of the reality that surrounds them, so that the vivacity, expansion and enrichment of these sensitive experiences, expand their networks of understanding and meaning of the world. It involves, therefore, a technical skill, but also relational with responsible, ethical and committed response to the subjects and the surroundings. (KRAMER; NUNES; CARVALHO, 2016).

The sensitive look is a curious look, discoverer, the gaze of those who look wanting to see beyond and requires the exercise of an open gaze to perceive and share these significant experiences so that the repertoire of all is expanded and multiplied, enriching the multiple languages besides allowing new associations and constructions in which the sensitivity of each one can be ensured through its uniqueness in seeing the world.

For Falk (2011), the role of the educator is of vital importance in promoting the daily life of the child this set of conditions of balance of development, because it becomes a partner and provides significant relationships, allowing children total freedom of action in all situations (FALK, 2011). In this sense, Corsino (2012) argues that the school is a place of exchanges and interactions, where one experiences, learns, learns, socializes, produces culture and builds meanings about the world.

Space gains importance in order to become an environment that needs to be lived, experienced, understood, explored, an inhabited space where the limits are transformable by those who inhabit it from the experiences shared in them. The look and listen sensibly to children, adults, spaces, in short, the whole context, is to be open to differences and to recognize the point of view and interpretation of the other. It’s giving meaning to these perspectives and connecting with each other. It is also taking responsibility for what is shared, it is thinking differently than already thought. It is to understand the responsibility of promoting and enabling listening so that the languages of each one can be negotiated and promoted through exchange and comparison of ideas (RINALDI, 2016).

DIALOGUE AS A SOURCE OF IS KNOWLEDGE EXPERIENCE

When observation is part of the teaching practice, it becomes increasingly complex and reflective because it places the child at the center of planning and assumes the responsibility of carefully accompanying it and participating in learning as it occurs. According to Rinaldi apud Filippini (2016) the role of the adult is, above all, to listen, observe and understand the strategy that children use in a learning situation, thus being a distributor of occasions.

By being close to children and observing their daily relationships and experiences, it is perceived that being is constituted through the exploration of things, because they acquire knowledge about their nature and their constitution, that is, experience what is proper to things, since the experience is realized in the experimenter and not between him and the world.

In this perspective, teaching practice can be placed at the heart of the philosophy of the relationship proposed by Martin Buber in his work EU – TU (I – YOU,1974), because it is a relationship that occurs between two physical bodies that relate at all times and that needs each other to exist and, the word is the link that unites them since it is through it that the being remains in itself , of which he makes himself and is situated in the world with others.

Relating is reciprocity. When we establish a relationship with others, we seek a reciprocity from the other party. We seek communion with him, in which they form us and our works build us up, because we come to live in universal reciprocity. Then we reach the limit at which the “enter-in-relationship” recognizes its own relativity, a limit that will only be revoked if there is the same relativity.

What manifests the progressive growth of the world of THIS is the history of the individual and the history of the human race. It can be said that the world of THIS of a given civilization is more extensive than that of the later one, despite the obvious stops and setbacks, it is clearly perceived, through the extension of the knowledge of nature and the proportion of both social differences and technical achievements, in history an evolutionary increase of the world of THIS, also progressing the ability to experience and use. (BUBER, 1974).

Thus, man explores the surface of things and experience, acquiring from them a knowledge about their nature and their constitution. The experience itself takes place “in him” and not between him and the world. When this world of relationship is lived, three waits will be obtained: life with nature; life with men; and life with spiritual beings. In each sphere of this sphere, an eternal YOU is seen, like a breath coming from it, in which different forms are invoked for each sphere.

From the moment when we start to experience, to live situations in these three spheres, it is not possible to define it as this or that and, the movement that takes place is to update because when I perform I find out. I lead fashion into the world of THIS. Because if the experience is subjected to the criterion of subjectivity, its empirical, glowing and resplendent world is removed from it, because the way I act on it, it acts on me.

As all means are abolished, the meeting takes place. Because the YOU meets me, in the act of my being, my essential act, where the I are the one who assists me in immediate contact with him and dominates the THIS. To the extent that man is content with the experiences lived and uses them, he lives in the past and his instant is deprived of what awaits him and stands before us. For Buber, “Unfortunate one who fails to utter the word principle, miserable, however, the one who instead of doing so directly uses a concept or a word as if it were his name. (BUBER, 1974, p. 33)”.

According to Buber (1974), each TU that exists in the world will inevitably have to become THIS, because it needs constant updating and complementation, in which the natural being who has just revealed himself in the secret of mutual action in the present, will have extracted from himself new feelings, because there were processes that have been intertwined disorderly in a duality: I – acting – YOU and YOU – acting – I, where man learns to know himself and distinguish himself.

As teachers, it is urgent to ensure that educational spaces are opportunities for knowledge of the self, whether adult or child and, consequently, of belonging, understanding that the knowledge of the world happens in relation, in communion with the knowledge of the self, where self-care should be considered as the moment of the first awakening, because each one must take care of himself in order to be concerned with himself and her , in this movement the body is your channel of relationship with you and with society. The dive into the possibilities of things and the call of the world is driven by the gaze, because the experience of oneself that the gaze can allow is trust, in which the affective connection is sustained.

Human action consists of this continuous and perpetual movement of readjustment or imbalance, in which successive mental structures produce development as a form of balance and progress is something that is constituted at every step in the eternal constitution of an incomplete human being that every day invents, transforms what is already established. That is, it acts on reality and does not learn passively, but from the diversity and richness of interaction opportunities that is offered and offered daily, in our lives and in school institutions.

To think about the Buberian reflections of the daily interactions of the being and the role of the teacher as a trainer in formation is to perceive the responsibility of how much this process needs to go with the increasingly rapid reveal of the world. It is to perceive working with children as a function that needs to be learned, built. It is to think of a dialogical space, of concretization of social life, confrontation of points of view, of expression, place where the singular and the collective are a place of human formation, constituted and constituent of action and thought (CORSINO, 2016).

Human existence is permeated by this principle of existence, in which the man who utters it authentically exists. From the moment the I – YOU maintains the relationship of interaction, THIS constitutes the interlace of these meetings, a reciprocity of the two poles involved in the dialogical. For Buber (1974) this phenomenon is called interhuman, in which it is possible to accept and confirm the ontological of these two nuclei involved in this relationship event.

From Buber (1974), it is necessary to consider that everything that is based on something between things, received by meaning the destiny to transform itself continuously, because the object must be consumed to become presence, returning to the element from which it came to be seen and lived by man in the present. The improvement of the function of experimentation and use is usually carried out in man to the detriment of his power of relationship.

To be a teacher is to graduate humanely as someone who influences and has been influenced by the world of things that surrounds him, because every human action has intentional, inventionist and intuitive characteristics. To be responsibly is to have in mind the authorship and autonomy of the child and the adult, because these processes happen in collaboration, because each being is unique and influences the plurality of the world. That is, being and being in the world requires infinite paths of coexistence, because the infinity of being provides learning that will compose the entire participant in the event.

CONCLUSION

The purpose of teacher training to work in Early Childhood Education should aim to understand the integral development of children from 0 to 5 years of age in order to recognize, respect them and guarantee their right to full development. As a teacher of Early Childhood Education, thinking about this professionalization involves questions, uncertainties, discoveries, pleasures and so many other ways of doing everyday life.

A good teaching professional, according to Nóvoa (2017), is one who, based on the knowledge obtained in training and continuing education, prescribes profound changes when he participates socially in the teaching process, because with the metamorphoses that education currently passes, competence is needed to do education inside and outside schools, because we have experienced setbacks in terms of teacher professionalization, where social demoralization and even , morals of the teaching profession increasingly retain private and non-public interests.

As a result, looking sensitively at the political sphere requires an affection and knowledge that allows daily reflection inside the room and outside it. It requires the acquisition of information that encourages the careful observation of daily work with children. In this sense, it is relevant to observe interests, desires, concerns, both of the professional and of the children, establishing empathy with the other. When observation is made a natural movement, it becomes increasingly complex and reflective because it is fully attentive to children and assuming the responsibility to follow and interact in learning as it occurs.

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[1] Postgraduate in Education at PUC-Rio as a partial requirement to obtain the title of Specialist in Early Childhood Education. Graduated in Pedagogy from UERJ – State University of Rio de Janeiro.

Submitted: February, 2020.

Approved: August, 2020.

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