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Deaf Education and Bilingual Proposal: Such a perspective is shown as being the driving force of a militant and powerful thinking to compose new practices in deaf education. Inclusive education and discourses on deafness guided by the sameness logic that erases the difference decrego being deaf are problematized. How to raise deafness registration possibilities in another logic?
As a suggestion, it would be the inconvenience of not doing the same, of not noticing their bodies through orthopedic techniques but to recreate, reactivating other knowledges, as an ethic of being singular. Following this, deaf resistance emerges, made effective by other forms of exercises and life affirmation. It is by enunciating the linguistic difference and by the visual ability given to the singular experience of not hearing, which has marked the petition of a 566 education in Brazil: We write only at the frontiers of our knowledge, at the border which separates our knowledge from our ignorance and transforms the one into the other Deleuze,p.
Deceeto presenting the philosopher as a creator of concepts, Deleuze and Guattari introduced a novelty in the realm of philosophy, that of going beyond the contemplation of merely true ideas put and drcreto beforehand.
In other words, it ljbras the conceptual recognition of a transcendental mode, according to the logic of the Platonic philosophy, which marked the Western lines of thinking. In the work of these philosophers, the conceptual production occurs in active and creative actions, with the concepts created and used as tools that operate on specific problems, and that are a part of and lead to novelties in the ways of thinking.
It is not reproduction, but the activation of new knowledge, always singular to the problems deceeto, connecting librad multiplicities circumscribed in a given social context, each concept connected in its problematical production to a certain plateau or plane of immanence, plan of theorization, with its conceptual characters, called for the development of a theoretical writing, that is Deleuze; Guattari, Each concept cuts the happening, cuts it in its own way.
The greatness of a philosophy assesses the nature of the occurrences to which their concepts summon us, or that it enables us to debug in concepts.
Therefore, it is necessary to experiment in its every detail the unique, exclusive bond of the concepts with philosophy as a creative discipline. The concept belongs to philosophy and only to it Deleuze; Guattari, decrto, p.
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Writing, therefore, is to potentialize the creation of a text, which operates in the militancy of a question that by bothering, promotes a multiplying action of thinking. Militant-writing ; Action-writing ; becoming-writing. Libraas is the philosopher’s task, in this adopted perspective, to be the writer that produces philosophy, “[ The concepts are like the many vacancies that rise and lower, but the plane of immanence is the only place that rolls librad unrolls” Deleuze; Guattari,p.
It is, therefore, the place traced to create: So, we have that the conceptual production exists only by the encounter with a problem that destabilizes the researcher and places him with the challenge of creation.
It is through the encounter with libra problem that makes creation possible, in other libraw, it leads then to the desire decretp as a creative power – for the discovery, unfolding into a transformation of thought Deleuze, ; Deleuze, Guattari, From this, we can understand that if the answer to the problem has already been given previously, or already exists, or even if there is certainty in what one expects to find, there is no way to state a problematizing-encounter, since occurrence as a problem-encounter, this movement generates new knowledge in the subject, body knowledge, route effects and collisions, put in the process of walking in search of answers.
We can state, with Deleuzethat it would be in par with deterritorialization: This means that there is no previous definition or theorization for facing the problem. That is the opposition that the author proposes to the theorematic reasoning, since thinking due the occurrence works in the proliferation that emerge from the encounter itself with what becomes to the subject, in a problematic order.
There is no way to develop a universal theory for problems that do not yet exist, deecreto for any practice that means to be universalizing. Even though the field of education, in general, sometimes has this pretension. The event in itself is problematic and problematizing. One problem, in effect, is not only determined by singular points, vecreto express their conditions.
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Decreeto do not say, therefore, that the problem is solved: Therefore, we have the occurrence as from the incorporeal, working outside the body, however, promoter of marking and knowledge that from their encounters operate other corporeal knowledges: In the double articulation between incorporeal and corporeal, there is the updating of the occurrence as a productive point and reflections, for proclaiming new and other knowledges in the subject, effects of it.
For the multiple promotion of occurrences among many authors that this text was produced, and Foucault will be called forth to dialogue with the concepts brought on by the works of Deleuze and Guattariabout the writing and multiplicity, in what points of convergence and possible developments connect.
In the act of writing, there is a certain hybridity of the subject with what he proposes to write. There is a certain appropriation of content in the route for textual construction. Thus, the habit of writing, of registering, is a technique that, according to Foucault – by resuming with the old, more precisely with the Hellenistic period, including the Stoic philosophy, the cynics and Epicurus – can only be acquired by exercises and training.
526 this sense, the author emphasizes writing as part of a self-care that can librzs acquired by the subject through corporeal practice, through the established routine, or established by the decreho made.
A memory that is invented, and that changes to something else as it is resumed. Again, we reaffirm the need of the encounter, be it with the other, a person, an alter 8a problem, or even another sign emitted Deleuze,a theory read, that by affecting the body, hurts, marks and produces other experimentations, no longer being the same memories of what happened before and the effective encounter. Occurrence, here, is thought of as a meeting of bodies.
Encounter with the other: From this premise, we have a posture that is built by habit – by doing. Foucault ; studied ways to get, through systematic and reigned corporeal practices, a way to control their concerns, a record and analysis of the lived, for him the way of exercising the self-care, through the practices of freedom Foucault, – writing gains the status of being able to offer a certain freedom in its doing, political action.
It seems that, among all the forms taken by this training and that embraced abstinence, memorization, conscience librzs, meditation, silence and listening to the otherthe writing – the fact of writing for themselves and for others – has played a considerable role for so long.
In any case, the imperial era texts, analyzed by Foucaultrelate to the practices of the self and constitute most of them the writing exercise theme.
The art of living in the militancy of a philosophical-writing of the occurrence are, therefore, implications and approaches of philosophers brought here as intercessors for this production. Writing that manifests through claims and placements.
We might say that this text aims to bring contributions and political positions to the education sector, more specifically to deaf education. Philosophical reflections pervade within an immanent plan that understands deafness by the logic of difference, calling for concepts such as: It was the encounter with another discourse of deafness as a linguistic difference, therefore, that today leads researchers to look into new educational practices, which have been called upon by the deaf militancy.
The current paradigm of inclusion is broken, by assigning a school other, inserting the Brazilian sign language Libras as an active presence in everyday life. To bring this philosophical tonic to contemplate deaf education once more is to see it as a problem: This means that deafness as a problem is not the same problem of deafness which refers to a prompt reply, maybe even a corrective action of the body, or disciplining.
It is working without a previous answer, starting from the annoyance that the encounters-occurrences, in deaf people saying, in militant action of minor education 9have laid it bare, and presented ways that differ from legitimated in a larger policy, consolidated by the national plans, and in educational guidelines that deal with school practices Gallo, ; How to act in militancy, in the proliferation of minor education of the deaf, fracturing new knowledge from within, for example, of inclusive policies?
How to take the issues in deaf education by linguistic minoritization, seeking for a bilingual perspective, for the ethical franchising of sign language, effectively put in the school routine? Regarding major education, from a Deleuzian reading, Gallo defines it through the production of a macro-political control, emerging in public policies for the consolidation of a hegemonic strand of action, based on the sameness and not the multiplicity experienced by radical difference.
They occur in the order of large documents that define truths and propose practices to be applied. Major education is the one from the ten-year plans and public education policies, of the parameters and guidelines, those from the constitution and the LDB, designed and produced by well-thinking heads in the service of power. Major education is the one instituted and that wants to be instituted, to be present, to make it happen.
The major education is the one with the great maps and projects Gallo,p. To articulate the possibility of resistance and recreation of striated spaces promoted by a policy aimed for the majority, Gallo points to the existence of a minor education, from a Deleuzian reading of minor literature, creating other actions in their thinking and in their investigations.
Creative-concepts that work are potentialized to operate within the immanence plans, which lead to thinking: A minor education is an act of revolt and resistance. Revolt against the established flow, resistance to imposed policies; classroom as trenches, as the mouse hole, the dog hole. Classroom as a space from which we draw our strategies, we establish our militancy, producing a present and a future behind or beyond any educational policy.
A minor education is an act of singling out and of militancy Gallo,p. At this event, whose main intention was questioning the deaf education of today and the re-thinking about bilingual education in practice, Professor Robert Johnson begins his lecture by saying that educating the deaf is a simple thing – we keep the quotes and highlight the speech due to the double meaning of the assertion, and at the same time, keeping a certain irony perceived in the live enunciation of it, while listening to the event.
The irony occurs when he points out the simplicity of it and at the same time the lack of an effective bilingual education policy. For him, such action must be thought as education for any other person.
He brings up again, in his speech, the theme that was announced in the title of this section of text:. I have not changed anything in the way I think a bilingual education for the deaf should pibras, sign language has to be there.
The problem is that nothing has changed, I have continued for years saying the same thing, and the school producing the same frustrating way of education for the deaf: Resuming, it is interesting to note the double articulation used in the speech of Professor Johnson: Why such difficulty in consolidating bilingual policies? It could be said that, although it is easy to argue that sensitive education for the deaf is done by sign language, as the language of instruction and not as a co-adjuvant of the main language, Portuguese, however, in practice, the main, larger language is presented as an exclusive work, as the predominant model kept in the school curriculum.
Would it be thinking the perpetuation of an inclusion that excludes the deaf difference? Veiga-Neto; Lopes,no page. A machinery of agglutination and production of sameness. This study was promoted from the philosophical reading of Michel Foucault, the final works of his writings that resume the concept of ethics and aesthetics of existence, to consider the possibility of enrollment of deafness decteto by the prevailing logic, but by the irruption of other forms of enunciation.
They announced, however, that:.
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Cecreto the case of speeches dealing with the inclusion of the deaf, for example, almost always they seem to ignore the will of the other and give a minimum possibility for the exercise of libtas. In our studies, we have found situations where the listeners position themselves as the only ones able to say what is best for the education of the deaf.
Often, it is as decteto rationality were a missing faculty in deaf, seen as unable of self-leading; consequently, the listenerism is assumed – by listeners, of course If inclusion is the effect of the exclusion process highly formulated in the capitalist society that operates within an efficient machinery, by categorizing and naming any form of difference, this way, there will always be the capture by a normative and voracious system.
It seems that deafness is still prescribed, classified and therefore nominated in education by enrollment, or logic, pathological. The repair for the deaf and his body occurs in the sameness of an education offer by a language that biologically, by the non-listening condition, the deaf cannot access: For changes or reactive forces, thus requires a new discursive configuration and new knowledge to emerge in educational relationships, developing into new practices that fracture posed and apparently perpetuated truths, as Professor Robert Johnson pointed out in his problematizing and instigating discourse; and also present in the concerns brought by Veiga-Neto and Lopesregarding the way of attributing truth through the neoliberal institutional practices in the field of education and the possibilities of reactive manifestations.
How to enable the entrance of another education or transformations, leaving the discursive sameness that theorized for so long the deaf education, producing an education by and for the deaf? Criticism is to ferret out thinking and to rehearse change; to show that things are not as evident as they are believed to be, to do so that it is accepted as existing in itself, not to be more itself.
To criticize is to make difficult the too easy gestures.
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Under these conditions, the critique – and the radical critique oibras is absolutely indispensable for any transformation Foucault,p. Rehearsing change requires action, displacement, activation of new knowledge.
An arduous task and that requires passage through the constitutions that make us in the historical contingencies that has us as effect, and thus rehearse thinking another way.
Deaf education to be something else, produced as advocating bilingual education for deaf militancy requires shifting and opening to think the deaf elsewhere, and sign language as constitutive of the school environment and the learning process – this is the lkbras assumption Lodi; Albuquerque, Promoting a historicizing in the field of deafness, we noticed that the deaf has been narrated as a person with disabilities, computed within the target group of special education.
This would not be strained libraz there was dialogue between managers of special education, between knowledges which constitute truths about deafness in the field of special education, and the deaf movements.