The Living Force
Mikhaila (His daughter) : "Also GOOD luck to anyone who’s going to sit in a room and give my dad sensitivity training "
JP is "flirting" with psychopathy once again, this time with "surgical" precision:
[16:45] Surgeons are much more likely to be psychopathic than people in the typical profession. That's a well documented phenomenon in the psychological literature. Now, it's not only surgeons obviously, you see that in other professions as well, but if you happen to be sadistic and psychopathic, a profession that allows you to "cut" people up... [...] If you don't think there are people like that then you are naive beyond belief and you better bloody well pray that you never meet anyone like that because they're looking for someone just as naive as you to have their way with.
the way the excerpt is written perhaps indicates that JP could say what ever he wants in his personal capacity so long as distinguishes it from his professional capacity. Dunno.
The court was unswayed by Peterson's argument that his off-the-clock tweets were not written in his capacity as a clinical psychologist, but as a private citizen.
Without them coming right out and saying it explicitly, the matter before the court is cross jurisdictional.
The first part of the decision that Mikaela reads out does point out the rights of a private individual in their personal capacity:
1. "When an individual joins a regulated profession, they do not lose their Charter right to freedom of expression."
2. "At the same time, however, they take on obligations and must abide by the rules of their regulatory body that may limit their freedom of expression."
Bruce Pardy: Jordan Peterson against the tyranny of the administrative stateJudicial deference has granted control to a professional managerial class
Bruce Pardy, Special to National Post
Published Aug 24, 2023
The Ontario College of Psychologists can re-educate Jordan Peterson. So said the Ontario Divisional Court on Wednesday. In November 2022, the College ordered Peterson, a prominent public intellectual and emeritus University of Toronto psychology professor, to undergo remedial education because of statements he made on social media. Peterson argued that the order infringed his freedom of expression. But the Divisional Court deferred to the college, a body created by provincial legislation, concluding that the order was a reasonable exercise of the regulator’s authority. In the era of judicial deference to the administrative state, constitutional rights do not mean what many Canadians think they mean.
The Supreme Court of Canada is largely to blame. In most circumstances, regulatory bodies are not required to apply the law correctly, the Supreme Court has said, but only “reasonably.” In other words, in certain contexts a regulator can be legally wrong if it is not unreasonably wrong. “’Administrative justice’ will not always look like ‘judicial justice’,” the court wrote in 2019 in its leading administrative law case, Canada (Minister of Citizenship and Immigration) v. Vavilov, “a court … does not ask what decision it would have made in place of that of the administrative decision maker … or seek to determine the ‘correct’ solution to the problem.”
But the story gets worse. In cases involving the Charter of Rights and Freedoms, regulatory bodies can infringe charter rights if they do so “proportionately.” In its 2012 decision inDoré v. Barreau du Québec, the Supreme Court said that regulators must balance charter protections against the statutory objectives the regulator is attempting to achieve. Where a court is reviewing a decision that may infringe a charter right, as in the Peterson case, regulators are entitled to deference if the decision “falls within a range of possible, acceptable outcomes.”
And it is even worse than that. The court has enabled regulatory bodies to ignore charter rights altogether if they instead balance imaginary “charter values,” mentioned nowhere in the text, by which they mean progressive ideals such as equity, social justice and group dignity. In 2018, for instance, the court allowed the law societies of Ontario and British Columbia to refuse approval of Trinity Western University’s proposed law school because of its religious community covenant, allowing the regulators’ pursuit of equity in the name of public interest to obliterate freedom of religion.
Our government was not supposed to work this way. In principle, the administrative branch is powerless except for specific statutory mandates. Judicial review supervises government agencies, including professional regulatory bodies, to ensure they remain within those legislated powers. “I know of no duty of the court which it is more important to observe, and no powers of the court which it is more important to enforce, than its power of keeping public bodies within their rights,” wrote Lindley M.R. in an 1899 UK case. “The moment public bodies exceed their rights they do so to the injury and oppression of private individuals.”
But the legal ground has slowly shifted beneath our feet. We have moved away from the rule of law back towards rule by executive fiat. Judicial deference grants control not to a monarch but to a professional managerial class. Broad discretion in the hands of administrative bodies has become the foundation of our modern system of government.
Deference from the courts makes regulatory witch hunts possible, when carefully crafted in the guise of “unprofessional conduct,” “civility” or “undermining public trust in the profession”. Professional regulators can turn their focus from ensuring competence and ethical practice to political compliance. In Peterson’s case, complaints did not come from clients nor relate to his psychology practice, which he ceased in 2017. Instead, they largely targeted Peterson’s tweets on political topics such as Justin Trudeau and his chief of staff, an Ottawa city councillor, the climate change agenda, and transgender activism.
Under the College’s order, Peterson must pay for the remediation himself. The sessions will end when the “coach” determines that Peterson is appropriately re-educated. Yet the College insists that the order is not disciplinary. In fact, the college’s committee did not conduct a disciplinary hearing and never concluded that Peterson committed professional misconduct. Nevertheless, the college has promised that failing to complete the program may result in an allegation of professional misconduct and the commencement of actual disciplinary proceedings.
In principle, remedies and punishments are to be imposed only after a matter has been adjudicated and an accused found guilty. But courts have deferred to regulators in this respect as well. And the practice is growing. The Law Society of Ontario proposes to give its Proceedings Authorization Committee similar powers to require lawyers to submit to re-education, even if the committee concludes that there are no grounds for a disciplinary hearing.
Peterson is not alone. Across the country, regulators are becoming ever more insistent on ideological concurrence. Law societies are instituting politically laden “cultural competence” requirements. Medical regulators have sanctioned doctors for expressing medical opinions contrary to approved COVID narratives. Nurses and teachers cannot safely voice doubts about transgenderism or “anti-racist” agendas inside their institutions. Deference empowers the tyranny of the administrative state.
Bruce Pardy is executive director of Rights Probe and professor of law at Queen’s University.
“As long as it is admitted that the law may be diverted from its true purpose--that it may violate property instead of protecting it--then everyone will want to participate in making the law, either to protect himself against plunder or to use it for plunder.”
― Frederic Bastiat
...no higher court will provide him with the argument of human rights of speech, as rights seemed to have simply vanished.
Tucker Carlson Interviews Hungary's Viktor Orbán
There are other details/issues that I had not found the word to verbalize, many contents of the books seems to be written as Marxist ideological pamphlets. This can be seen in the examples I post, both in the contents and in their written structure.Secularist: Secularists defend or favor the existence of a society organized aconfessionally, that is, independently, or outside of religious confessions.
Ecologist: Advocates environmental measures to preserve the environment.
Pacifist: Progressives are generally pacifists, since they reject the violent revolutions characteristic of extremist currents.
Feminist: Feminists reject misogyny and machismo as practices that denigrate and degrade women's conditions. They seek to legalize abortion so that women can decide over their bodies.
Sexually liberal: Sexual liberation has favored respect and acceptance of homosexuality, bisexuality, premarital sex and the spread of contraceptive methods.
Anti-racist: Anti-racists seek a more egalitarian society for ethnic minorities.
Reformist: Seeks constant changes that promote indefinite social, economic and institutional progress.
Pragmatist: Pragmatists believe that progress is achieved by implementing policies that have been proven to work. Therefore, its economic and social measures are not subject to ideologies that advocate equality and freedom separately.
Vegan/Vegetarian: Opposition to the consumption of all or part of animal products, either out of conscience or because of their environmental impact.
Cooperative: Progress is achieved by working with all stakeholders for economic, social, political and institutional development, and promotes the recognition of individual rights.
Democratic: Democracy is identified as the system of government that best protects human rights and freedom. It rejects authoritarian policies and regimes.
Vanguardist: Breaking the social and political status quo has become a trend in parties that advocate progressivism.
In this world order scheme in which Mexico is also colluded, this article on SOTT has helped me understand the whys of the insistence on changing the direction of Mexican education in this particular point it time.Critical pedagogy
In addition to the poorly grounded innovation of the formative fields, SEP incorporated a language of social transformation and community-centered education from a Latin American thinking stance fueled by Freire's critical pedagogy (CP) that somewhat dilutes the focus on pedagogical issues of learning. Critical pedagogy resonates well in pedagogical circles when it highlights the importance of raising awarenessof serious social problems and the need to solve them. However, the basic education curriculum and free textbooks stretch the CP argument with the help of a more recent pedagogical proposal known as Epistemologies of the South,which is the name given to it by its original and most notorious proponent, the Portuguese Boaventura de Sousa Santos. Along these lines, the conscientization task of critical pedagogy extends to the indoctrination that uses schools, teachers and students as means for a political project of social transformation. When the drafters of the LTGs in Mexico land these proposals, they do so with ideas and classroom, school and community projects that constantly highlight themes typical of philosophy and political science courses in universities for classrooms of children as young as six years old. So, instead of promoting critical thinking skills as a transversal competence, a critical thinking of emancipation is ordered; instead of proposing an educational model that enriches the skills and knowledge of children so that when they come of age they can be employable, the idea of human capital developmentis rejected because it is considered a strategy of the capitalist world to serve the spurious interests of entrepreneurs, including governments themselves who also seek to hire people with the best skills.
In short, this mixture of concepts and different educational visions has spoiled the LTGs and instead of advancing a pedagogical project that promotes a project-based and community-based teaching-learning process, it has unnecessarily divided society in a dead-end debate. Instead, it would be very simple for the SEP to correct this situation by opening the opportunity for schools to acquire other educational materials, including other textbooks, even if they are not free as was done before in all secondary schools and some elementary schools, in order to give teachers the ability to decide on more educational materials.
The argument that this whole debate is promoted by private publishing companies that, in a petty and capitalistic eagerness, do not want to lose a juicy business is innocent and superficial. The cost of hundreds of millions of pesos, or 1.5 billion estimated as the added value of the basic education textbooks market, is insignificant in the face of a budget of hundreds of billions of pesos in the education sector. I vividly remember the sign of a teacher in her classroom in a basic education school in the United States, placed at the front of the classroom, which read as follows, more or less: "If you think education is expensive, consider the cost of ignorance".
In short, the SEP got confused and transferred all its confusion to the rest of the educational community. Blurring the subjects, placing the community at the center or horizon of the educational process, equating science with local or teachers' knowledge and beliefs, opened the veins for a bloody debate. If the LTGs are finally imposed as they are, without any possibility of amendment or complementation, Mexico's education will be harmed and, even worse, the learning of children and young people. Sadly, those who have the least will be most affected and the learning gaps between them will widen.
Blurring the subjects to make them pawns of the projects is like wanting to ride a bicycle without a bicycle.
The roots of the World Economic Forum's "Great Reset" go deep. We consider what may be the tap root, or at least a few of the major influences, that have fed the WEF's obsession with social/cultural revolution led by a self-elected few who understand the true nature of "the fourth industrial revolution". This is repackaged Marxism, a liberation theology that ultimately excludes God and replaces Him with the communist idea of utopia. There's a reason why WEF's proclamation, "You will own nothing and be happy," sounds starkly Marxian...
For those interested in Marxism, the name Paulo Freire1 may ring a bell. Born in Brazil in 1921, Freire became interested in various offshoots of Marxism, with a particular focus on theory applied to education. With various writings touching primarily on language and oppression, Freire carved a name for himself amongst likeminded socialist intellectuals. Despite his rather niche writings, Freire would eventually reach new levels of fame in the 1980s with a spike in popularity regarding his 1968 book 'Pedagogy of the Oppressed', which fleshed out the idea of 'critical pedagogy' and its relation to such topics as adult education. This was in no small part thanks to Henry Giroux - an influential American thinker who attempted (rather successfully) to inject a modernised form of critical pedagogy into the structure of western education - but was primarily a result of his 1985 work 'Politics of Education', which laid the groundwork for the application of his previous ideas into educational systems.
Since his surge in popularity during the mid 1980s, Freire's work has become so widespread that it is impossible to calculate the enormous effects of his ideas. Pedagogy of the Oppressed has become the third most cited book in the social sciences, and underpins the majority of modern 'Identity Marxism'. As James Lindsay has said (see footnotes), Freire is a prophet of Marxian religion for the public education system - a system he knew, once indoctrinated, would naturally lead to revolution.
Freire was heavily influenced by Italian socialist Antonio Gramsci, but the remainder of his ideological inspiration comes from such familiar names as Jean-Paul Satre, Eric Fromme and Herbert Marcuse. Amongst the many thinkers who had an influence on his work, one of Freire's influences was a name unknown to most; Hélder Câmara. To understand who and why Câmara is important, we must go back to 1960s Latin America.
In the 1960s, a new take on Marxism began to emerge. This would be known as Liberation Theology, and its impact was widespread. The term 'liberation theology' - as the name suggests - is an attempt at reinterpreting theology to amplify a focus on socioeconomic issues within a society, and the necessity to 'liberate' those deemed oppressed. This idea would naturally draw on Marxist theory, with a particular focus on class differences, however the inciting elements can be changed to accommodate race, ethnicity, gender, etc.
While the idea of Liberation Theology was applicable to the general Christian world, it was met with open arms by the Catholic Church in South America. This was achieved in two parts; firstly, the idea was presented in the Catholic church by Pedro Arrupe in 1968, and was soon after popularised by Gustavo Gutiérrez with the publishing of 'A Theology of Liberation' in 1971.
The liberation theology movement (or idea) would spread across South America throughout the 1970s, and soon after the effects would be felt in Europe and America, as the 'theologised' interpretation of Marxism pierced into other sects of Christianity - the results of which we are seeing today.
Before its surge in popularity, liberation theology was almost entirely constrained to various Marxist groups. Initially dedicated to the Christian side of socialism, Freire soon became connected with many such groups and individuals dedicated to the idea. This was an important time which would ultimately inspire Freire's critical pedagogy.
Among the many people Freire came in contact with, it would be Hélder Câmara - a catholic priest and later archbishop - who would have perhaps the biggest impact. While the specifics around their relationship is unclear, it is believed that Câmara acted as a 'guide' to Freire. If Freire was the prophet, Câmara was the evangelist.
WHO WAS HELDER CAMARA
With these things in mind, we should now turn our attention to Hélder Câmara. A self identified socialist, Câmara became an influential figure both in the Catholic Church and the political sphere. On the surface his ideas appeared sound, and in many cases fell in line with the broader teachings of Christianity; he taught that the disfavoured in society are to be a point of focus for the church, and attempted to fight poverty which was all too common in South America at the time. He summed this up; "When I give food to the poor they call me a saint. When I ask why they are poor they call me a communist."
While Câmara was active as a priest from 1931 onwards, it would not be until the 1960s that he would reach a position of influence. Appointed by the Pope, he became Archbishop of Olinda e Recife in 1964, and the following year would attend the Second Vatican Council. At the council, Câmara would help write the Gaudium et spes (Pastoral Constitution on the Church in the Modern World), and later the Pact of the Catacombs. While the Constitution addressed the Church in relation to modernity, the Pact was a renunciation of wealth and privilege. Both documents have had long lasting effects, and are worth reading into.
The Pact of the Catacombs was primarily output from Câmara, and was written following the end of the council. Signed initially by 42 priests, the Pact would grow in influence, even being quoted by Pope Francis in 2017. The Pact reads as if written by a revolutionary. Of particular interest is the quote below (emphasis added):
"We shall do everything possible to ensure that the leaders of our governments and public services adopt and put into practice the laws, structures and social institutions that are necessary for justice, equality and the harmonious and complete development of the whole human being and of all human beings and thereby for the coming of a new social order worthy of human children and children of God."
This would mark the beginning of Câmara's political activism, and his career of formulating and popularising new ideas in the church. While his involvement in the formulation of liberation theology is unknown, it is well documented that Câmara was a vocal critic of the American-backed Brazilian coup which overthrew president João Goulart, and would last from 1964 to 1985. This complex situation - now described as the creation of an American dictatorship - was in fact an extreme response to pro-communist movements emerging throughout South America, which were having fatal consequences themselves. Spurred on by figures such as Fidel Castro and Che Guevara, president Goulart became a defiant leader against the west, attempting massive land reforms and increased taxes on foreign business, leading to economic problems. Goulart soon caught the attention of Khrushchev and Mao Tse-Tung, both of whom approved of his governing approach. For Câmara, the fall of Goularts administration was a catastrophe, and while the ensuing government would become a destructive force, it is possible that a socialist Brazil would have ended up on a similar path.
Liberation theology would begin to emerge thanks to Pedro Arrupe, however its exact origin isn't clear. Upon further research, there is some scattered evidence online suggesting that Câmara advised Arrupe, leading to the possibility of liberation theology being an indirect formulation by Câmara.
From the late 1960s onwards, Câmara would become more vocal in his opinions on capitalism, modernity, class, and the West, primarily in response to this change in administration, earning him the nickname 'The Red Bishop'. As communist movements increased in popularity amongst the Western youth, he would publish 'Spiral of Violence' in 1971, in which he addressed the younger generations of America, calling for a breaking away from Western authority in order to end such issues as the Vietnam War. Soon thereafter, Câmara praised Mao's Cultural Revolution in China, which resulted in the deaths of millions. It was most likely this period of time that marked the beginning of his relationship with Paulo Freire during the liberation theology movement.
At this point - following the rise in popularity of liberation theology - the focus shifted back onto the political climate of South America. The Brazilian right wing government and any other anti-communist governing body was condemned by the Catholic Church as oppressors. Gustavo Gutiérrez said to "abolish the current unjust situation to build a new society", while the Church refocused on the liberation of the third world by means of communist revolution.
This included calls for violence as justified, so long as it was against the 'oppressors of the poor' (such as the Nicaraguan government under Tachito Somoza), which subsequently led to many priests taking up arms in movements such as the FSLN. Leonardo Boff (a follower of Câmara) summarised the outlook as such; "what we propose is Marxism, historical materialism, in theology". This is part of the reason why such events became so blatantly one sided in the history books, when in actuality both forces had equal levels of violence and corruption. This outlook could be blamed on the reorienting of morality by liberation theologians so that any opposition to Marxist movements is seen as 'inhumane'.
It is at this point that I should highlight yet another important connection in Hélder Câmaras life; Jaime de Barros Câmara. Jaime was a priest in the Brazilian Catholic Church since the 1930s, and was directly appointed into positions by Pope Pius XI (who both condemned the Soviet Union, and the Italian closeness with the Nazis, before his death in 1939). He attended the first CELAM (an episcopal conference) in 1955, and served as its president until 1963, during which time progressivism was heavily promoted. Following this Jaime attended the Second Vatican Council. He attended both the 1958 and 1963 papal conclaves (the latter of which he was a cardinal elect) to decide the next pope, and consecrated Hélder in 1952. Of particular interest was the 1958 papal conclave, which became mired in controversy following the revelation that John XXIII had been elected Pope. The belief amongst some of the public was that the election had been rigged against Cardinal Siri - a staunch anti-communist - due to the assumption that Siri would shift attention to the crimes committed against Christians by the Soviet Union. Despite this, his ideological stance is uncertain, as Jaime would later condemn communism in a televised speech.
As time went on, both Freire and Câmara grew in popularity in the Latin American nations, but only Câmara would have a strong reach into Europe and North America. Using this reach, Câmara began inviting Freire to group meetings with various priests and bishops within the church. Details surrounding this is vague at best, however it is known that following these early meetings, Câmara then introduced Freire to many interesting and influential individuals, including Henry Giroux - the man who would later obsess over Freire's work and popularise it in the west.
Freire would - in his 1985 book Politics of Education - directly reference Hélder by name, referring to him as not only as an influence but also an unjustly persecuted figure. While the details surrounding their relationship are scarce, there is no doubt that it was a crucial point in the forming of Freire's ideas and the promotion of his writings.
THE POPE OF LIBERATION
While Freire's relationship with Câmara is interesting let's take a step back to see what other influential characters are in the picture. Among them is Pope Francis, whom has over the years shown admiration for Câmara as a helper of the poor and oppressed. However what is more interesting is that Hélier Câmara was not just an influence, but supposedly the mentor of Pope Francis during his early years.
In keeping with Câmaras ideas, Pope Francis publicly stated in 2020 that "Christianity has never recognised the right to private property as absolute or immovable", and "the right to private property is always accompanied by the primary and prior principle of the subordination of all private property to the universal destination of the earths goods, and thus the right of all to their use". This is a direct call for the abolition of private property and blatantly Marxist.
We can now turn our attention to Klaus Schwab, who stated that Câmara was his 'spiritual father', and described his first encounter with the priest in the early 1970s as a 'crucial moment in his life'. Schwab had travelled to Brazil, and was introduced to whom he had been told was the 'priest of the poor'. Câmara showed him the favelas and lower class areas of the region, which impacted Schwab greatly. Following this, Schwab was compelled to invite Câmara to speak at Davos in 1974 about the reality of poverty in third world nations (despite Câmara being frowned upon in Switzerland for his communist reputation).
The Davos speech from the priest included a critique of 'waste society' and the distribution of wealth, which Schwab said was well received by the audience. This event would compel Schwab to invite further Catholic priests to speak - many of whom happened to reiterate the same talking points as Câmara had in 1974 - and was likely a key factor in the friendship we now see between the Pope and Schwab. Câmara's friendship and 'spiritual guidance' of Schwab would continue on, and Pope Francis would posthumously declare the priest a 'Servant of God' in 2015.
In terms of the WEF's revolutionary intent, could Câmara's personal input behind the scenes has led to the Klaus Schwab we see today? The stated motives of the WEF differ slightly from classical Marxism, but with Câmara's beliefs in the mix, it all begins to make sense. Similar to the Pope's call for the abolition of private property on religious and moral grounds, Schwab calls for the abolition of private property on the grounds of environmentalism, and more broadly as a way of achieving some sort of cosmic fairness for the disenfranchised. Again, this is presented in the same moralistic manner as Câmara and liberation theology.
THE WORLD STAGE AND COMMUNISM
As others who are aware of this strange connection have highlighted, these three key figures (Francis, Freire, Schwab) and their influence happen to coincide with three major areas which are crucial to control for communism to succeed; religion, education, economy. It seems that Pope Francis has politicised Catholicism back into the dark ages, while Freire's work in oppression-based educational ideas have poisoned schools and universities across the Western world. Schwab's approach to economics is a confusing mix of Marxist property centralisation and Fascist corporate control, but ultimately leads to the same end.
Câmara is the influence common to all of them. The Great Reset is the old Marxian revolution required to overthrow the current system to usher in a technocratically controlled, transhuman utopia. Man recreating himself as his own god, everyone equal, each master of his own destiny without oppression.
"Man does not live by bread alone. If I were hungry and helpless in the street, I would not ask for a loaf of bread
in the street I would not ask for a loaf of bread; I would ask for half a loaf and a book", said the Andalusian poet
the Andalusian poet Federico García Lorca! assassinated for thinking differently and for wanting a better world for his people.
a better world for his own! for the humble, for those who still have a pure, solidary soul, for those who
who still have a pure soul, a soul of solidarity that does not discriminate against people because of their skin color, their gender, their
their skin color, their gender, their sexual preferences or for not having a peso in their pockets.
in the stock market. He was a dreamer, an idealist, he believed that culture would be the key to change.
He believed in books. Do you still believe in them?
Dear reader, in few parts of the world are textbooks free and available to all children. and reach the hands of all children. In Mexico!
In Mexico! we have fought for everyone to have access to culture. Now it's your turn to receive the fruits of that fight! to receive the fruits of that struggle!
The textbook you hold in your hands was developed by dozens of teachers and illustrators from all over the country.
Their life experiences and professionalism were united with the desire to offer an education with equity and excellence in Mexico, so that all men and women regardless of their origin, gender, sexual preference or social class.
That is to say, an education centered on human dignity, solidarity, love for the country and the country.
respect, health care and the preservation of the environment.
The designers of this book wish you the best of experiences and that you keep your school community in your memory. your school community in your memory; may you remember how they marked your life. Keep in mind that the important thing is not to memorize data, nor to hoard information to feel special or unique. information to feel special or unique; what is important is to understand that we are not alone.
We are not alone: we are surrounded by people! plants, animals ... all of them deserve to be recognized and integrated in an honest and unselfishly.
fully attended or constituted by all entitled to be present
a plenary session
Exquisite corpse (from the original French term cadavre exquis, literally exquisite cadaver), is a method by which a collection of words or images is collectively assembled. Each collaborator adds to a composition in sequence, either by following a rule (e.g., "The adjective noun adverb verb the adjective noun." as in "The green duck sweetly sang the dreadful dirge.") or by being allowed to see only the end of what the previous person contributed.
It might have been an interesting exercise for teenagers but for 6 year olds, I don't think so.Wikipedia in Spanish, the English one does not have this ...detail:
Pablo Neruda and Federico García Lorca called them poemas al alimón; Nicanor Parra and Vicente Huidobro, quebrantahuesos. Together with Enrique Lihn and Alejandro Jodorowsky, they made an exhibition called "El quebrantahuesos". Nicolas Calas -Greek-American avant-gardist- argued that an exquisite corpse has the power to reveal the unconscious reality of the group that has created it, specifically the non-verbalized aspects of the anguish and desire of its members, in relation to the dynamics of affective positioning within the group. Max Ernst observed that play functions as a 'barometer' of intellectual contagions within a circle of creators.
Grey and dark drawings
LET'S DIG DEEPER
It is essential to differentiate two terms: sex and gender, which are not synonymous. which are not synonymous. Sex refers to the biological aspects and the physical, anatomical and physiological characteristics of individuals.
and physiological characteristics of individuals. Gender is determined by those practices, values and customs that society determines as belonging to each of the sexes.
The term sexual diversity indicates that there are more ways of exercising sexuality than traditionally thought and that a person's gender identity may be different from his or her biological sex. different from their biological sex and also different from their sexual orientation. sexual orientation. Gender identity is one's concept of oneself as a sexual being. of oneself as a sexual being.
There is a diversity of gender identities because of the ways in which people the ways in which people call themselves, and there are also different forms of gender There are various forms of gender expression, which is how they present themselves to others. they present themselves to others.
FAMILY LEARNING SITUATIONS
For most children, being them is something that feels very natural. However, children need support, love and care from their family, the school community and society, as this fuels their growth and turns them into happy, healthy adults. In this sense, and as a parent or guardian, it is important to consider that:
Girls and boys need the opportunity to explore different gender roles and different styles of play.
Girls and boys choose their groups of friends, the sports they want to play, and the other activities in which they participate.
It's a good idea to talk with your daughter or son to find out his or her preferences and make sure he or she feels included and is not teased or bullied.
When talking with your loved one, set aside your prejudices. Don't let cultural or religious cultural or religious taboos divide you.
Did you know that there is a way to multiply
that uses lines and dots, and where you don't need to know
need to know the tables by memory?
Learning objectives (9-12 years)
Key idea: Human beings are born with the capacity to enjoy their sexuality throughout their life
Learners will be able to:
▶ understand that sexuality involves emotional and physical attraction to others (knowledge);
▶ describe ways that human beings feel pleasure from physical contact (e.g. kissing, touching, caressing, sexual contact) throughout their life (knowledge);
▶ perceive that sexuality is a healthy part of being human (attitudinal);
▶ acknowledge that discrimination against people who are attracted to the same sex, or who are believed to be attracted to the same sex is wrong and can have negative effects on these individuals (attitude);
▶ communicate and understand different sexual feelings and talk about sexuality in an appropriate way (skill).