La Escuela y las Culturas Populares PDF

## CARPETA ### La escuela y las culturas populares #### Claude Grignon **George Grosz** (Berlin, 26 de julio de 1893 - Berlin, 6 de julio de 1959) Pertenece a esa generación de artistas alemanes que en torno al Berlin de los años veinte desarrollaron una intensa actividad. La República de Weima...

## CARPETA ### La escuela y las culturas populares #### Claude Grignon **George Grosz** (Berlin, 26 de julio de 1893 - Berlin, 6 de julio de 1959) Pertenece a esa generación de artistas alemanes que en torno al Berlin de los años veinte desarrollaron una intensa actividad. La República de Weimar fue el telón de fondo donde las vanguardias artísticas alcanzaron uno de sus momentos más impresionantes. Una cultura decapitada con la victoria del nazismo. Despite his multiple activities - painter, theatre decorator, professor, writer and political commentator, co - founder of new artistic movements- he was above all a cartoonist. Drawings that exposed the faces of power and its miseries, evidence now of an integral part of the German critical conscience. He collected in this issue of Archipiélago a sample of the work that Grosz made in Berlin between 1912 and 1932. "The School, compulsory and free, is the spearhead of this policy of integration." In general, you can distinguish two types of pedagogies: the legitimist pedagogies and the relativist pedagogies. #### 1. Legitimist Pedagogies These pedagogies refer to a particular type of objective and project of the dominant classes in relation to the working classes. In general, it consists of an integration project that aims to civilize, train, moralize and socialize them. This integration project can lead to a policy of assimilation: forcing the working classes to conform to a standard model, in fact it is the small bourgeois model. #### 2. Relativist pedagogies Cultural relativism is therefore the necessary condition for a less primitive pedagogy, better suited, as it is better informed, is more benevolent, more comprehensive, more evolved, fairer in sum, with regard to children from working-class backgrounds, and the only one able to make school less strange, less dismissive and less hostile. But it is necessary to be very attentive to the populist drift that lurks at all times in the development and application of relativist pedagogies. Instead of taking into account the otherness and symbolic autonomy of dominated cultures, and drawing practical consequences, the veneration and fetishization of a presumed "Identity" often occurs. To speak of "identity," when it comes to the dominated, could be a new way of speaking of their nature or essence. Under the guise of respecting this "Identity", childish, popular or regional, there has been no time to close children of the dominated classes in enclaves, in school "reserves", in recreational “ghettos” to inflict a purely symbolic denial of the real world of which they are the reverse. These niches that continue, and rightly so, to function as snares, are not conditioned on a real knowledge of the interests and the original culture of those to whom they are intended, but as a function of the representation that intellectuals of the middle classes have of the people and of the "popular soul." The class ethnocentrism that this implies is manifested in the appreciation they make of “spontaneity” "sensitivity" and "popular creativity": a way less direct and insidious, to reserve abstraction and the capacity for reasoning for the dominant classes. In this case, as in others, the populist trap is to deny working classes the autonomy that generously seemed to be given in the first place. In fact, it decides, according to criteria and values that belong to the dominant culture, what is interesting in practices and popular usages and what is not, what is worth and what is not worth anything, what deserves to be highlighted and what has no merit. There are many possibilities that aspects of popular cultures of that populism selects and highlights are not those that people from the working classes consider interesting and important: there are even many probabilities that populist predilection will go toward those features of popular culture that the working class considers, rightly, frivolous or unpleasant.