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V diplomski nalogi skozi študij literature raziskujem sistem nadzora nad migracijami, načine skozi katere se kriminalizacija migracij implementira, kriminalizacijo solidarnosti in vlogo socialnega dela na področju migracij. Nadzor nad migracijami je ne more biti pravičen, saj je rasističen in temelji na izključevanju. Implementira se z restriktivno zakonodajo, ki skozi sistem vizumov omejuje gibanje nekaterim in ga hkrati omogoča drugim. V diplomski nalogi problematiziram dostop do mednarodne zaščite, ki v praksi deluje kot iluzija, preko katere se v nadzor nad migracijami vnaša diskurz o človekovih pravicah. Diskurz je prisoten tudi pri zapiranju in deportiranju ljudi, kjer se fokusira na življenjske razmere ljudi, ki so zaprti, ne pa na zapiranje samo, ki povzroča trpljenje in krši človekove pravice. Raziskujem uporabo sistemskega nasilja v imenu nadzora nad migracijami, ki se povezuje z vprašanjem varnosti in se tako tudi legitimira. Predstavim pogled avtonomije migracij, ki neregularno gibanje vidi kot politično dejanje, skozi katerega ljudi na poti prevzemajo aktivno vlogo v boju za pravice, ki so jim odvzete in pri tem razvijajo strategije in tehnike, ki temeljijo na skupnem znanju in podpori. Socialno delo deluje znotraj sistema nadzora nad migracijami in s tem direktno podpira represivno prakso in zatiranje. Ključno je, da prevzame odgovornost za svojo vlogo in deluje v skladu s teorijo, načeli in etičnim kodeksom. Upreti se mora vlogi, ki mu jo pripisuje država in stopiti na stran ljudi v skupnem boju. Dejanja solidarnosti z ljudmi na poti so po Evropi kriminalizirana in preganjana, to deluje kot zastraševanje in grožnja. Kriminalizacija solidarnosti direktno nasprotuje socialnemu delu. In graduation thesis I explore the system of migration control, ways through which the criminalization of migration is implemented, criminalization of solidarity and the role of social work in migration field through study of literature. Migration control cannot be fair, because they are racist and based on exclusion. They are implemented with restrictive legislation that limits movement of some, while at the same time enables it to others through visa systems. In graduation thesis I problematize access to international protection, which in practice works as illusion that introduces human rights discourse in the controls of migration. This discourse is also present in imprisonment and deportation of people, where it is focused on living conditions of people who are imprisoned and not on imprisonment itself, that causes suffering and violations of human rights. I explore the use of systematic violence in the name of migration controls, which is connected to the question of security and legitimized through it. I present the view of autonomy of migration that sees irregular movement as a political act, through which people on the way take active role in their fight for rights that are taken from them and develop strategies and technics that are based on common knowledge and support. Social work works inside the system of migration control and with that directly supports oppressive practices and suppression. It is crucial that it takes responsibility for its role and works in accordance with its own theory, principles and code of ethics. It needs to resist against the role attributed by the state and stand together with people in common struggle. Acts of solidarity with people on the way are criminalized and prosecuted through Europe, which works as intimidation and threat. Criminalization of solidarity directly opposes the social work.

Treball Final de Màster Universitari en Investigació Aplicada en Estudis Feministes, de Gènere i Ciutadania. Codi: SBQ023. Curs: 2017/2018 Des de la teoria feminista s'aporta una visió de la realitat més completa i donar veu a les dones és essencial. Veus que en els anys i conforme s'ha relatat la història no han tingut cabuda. Ens trobem amb un relat incomplet. La teoria de reproducció social posa al centre de les nostres vida les tasques de cures i benestar, reconeixent-les com a part essencial de les nostres vides i com ha principals protagonistes, les dones. Que fins al moment no s'ha prestat l'atenció que cal ni la importància que tenen. I pel que impera i s'entén com a normal, aquestes tasques recauen sobre les dones i són causa d'opressió i desigualtats. The feminist theory contributes a more complete vision to reality and giving voice to women is essential. Voices that in the past of years and as the story has been made, they have not had place. We find an incomplete story. The Social Reproduction Theory puts at the center of our lives the care and welfare tasks. This tasks are essentials for own lives and women are heroines. Just now this theory has not had the necessary attention such importance. Commonly this tasks are responsability to women and cause of oppression and inequality.

Analysis presented in the paper are related to the interdisciplinary located notion of resistance. There is presented net of notions and categories typical for studies of resistance in the frames of psychology, sociology and educational studies. There are also presented perspectives of the location of resistance category in the philosophical reflection.

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Moved by mounting concerns about ongoing forms of multiple oppression (including racialized violence, economic injustice, unsustainable over-development, and ecological damage), we proposed a special thematic section and issued a call for papers devoted to the topic of "decolonizing psychological science". In this introduction to the special section, we first discuss two perspectives—liberation psychology and cultural psychology—that have informed our approach to the topic. We then discuss manifestations of coloniality in psychological science and describe three approaches to decolonization—indigenization, accompaniment, and denaturalization—that emerge from contributions to the special section. We conclude with an invitation to readers to submit their own original contributions to an ongoing effort to create an online collection of digitally linked articles on the topic of decolonizing psychological science. Movidos por preocupaciones sobre las múltiples formas actuales de la opresión (incluida la violencia racializada, la injusticia económica, el desarrollo insostenible y daño ecológico), propusimos una sección temática especial y emitimos una convocatoria para recibir artículos reflexivos dedicados al tema de la descolonización de la ciencia psicológica. En esta introducción a la sección especial, discutimos dos perspectivas—psicología de la liberación y psicología cultural—que han fundamentado nuestro acercamiento al tema, así como manifestaciones de la colonialidad en la ciencia psicológica y describimos tres enfoques para la descolonización—indigenización, acompañamiento y desnaturalización—que surgen de las contribuciones a la sección especial. Invitamos a las/os/xs lectores a enviar sus propias contribuciones originales a este esfuerzo en movimiento para crear y continuar una colección electrónica de artículos digitales sobre el tema de la descolonización de la ciencia psicológica. Universidad Nacional, Costa Rica Escuela de Psicología

El artículo presenta en primer lugar la argumentación de Gerald Cohen, que minimiza el papel de la coacción que cada proletario experimenta debido a las circunstancias del trabajo asalariado, y en consecuencia niega el carácter opresivo de la explotación capitalista. En segundo término, examina algunas críticas que cuestionan tal argumentación o la veracidad de su premisa, así como las réplicas del autor. Finalmente, sostiene que Cohen no logra hacer convincente su tesis principal, debido a que no tiene en cuenta relevantes distinciones en torno al concepto de libertad, fragmentariamente formuladas por Marx y desarrolladas de forma consistente por Sen., This article begins by introducing Gerald Cohen’s arguments, in which he reduces as much as possible the role of coercion that proletarians experience due to the circumstances of remunerated work, and, consequently, he denies the oppressive nature of capitalist exploitation. Secondly, this paper examines some criticism that questions such arguments or the truth of their foundations, as well as the author’s replies. Finally, it claims that Cohen does not manage to make his main thesis convincing, due to the fact that he does not take into consideration some relevant distinctions regarding the concept of freedom, fragmentarily put forward by Marx and consistently developed by Sen., Departamento de Filosofía

The main thesis of this paper is that Freire’s original experience in Angicos anticipated a grand design for social transformation of educational systems. As such it brought together two key concepts that formulated the basis of his educational system: popular culture as an counter-hegemonic project and popular education, more particularly what was later called citizen schools or public popular education as keystone of his new educational system. I use the term Paulo Freire System to show that his original attempts were not only to challenge pedagogical the prevailing banking education system that was so pervasive in Brazil and Latin American at the time. In challenging the hegemony of banking education, its narrative, theoretical foundations, epistemology and methodology, Freire and his team sought to create a new system that could replace the old one. They saw banking education not only as obsolete in terms of modernization of systems but also oppressive in gnoseological, epistemological and political terms. In the conclusion of this paper I will discuss the twins obsessions of Freire, already present in the Angicos experience and that will stay with him throughout his life: the relationship between democracy, citizenship and education, and education as a postcolonial ethical act of social transformation. I would like to emphasize therefore that the Paulo Freire system, as conceived in the Angicos experience and its aftermath was a much larger and comprehensive system that originally considered, even by his critics. A tese principal defendida neste trabalho é a de que a experiência original de Freire em Angicos antecipou um grande projeto de transformação social e do sistema educacional. Nesse sentido, reuniu dois conceitos-chave que constituem a base de seu sistema educacional: cultura popular como um projeto contra-hegemônico e de educação popular, mais particularmente, o que mais tarde foi chamado de escola cidadã ou educação pública popular como pedra fundamental de seu novo sistema educacional. Utilizo o termo Sistema de Paulo Freire para mostrar que as suas tentativas iniciais não foram só para desafiar a pedagogia dominante no sistema de ensino bancário tão difundida, nessa época, no Brasil e na América Latina. Ao desafiar a hegemonia da educação bancária, o seu discurso, fundamentos teóricos, epistemologia e metodologia, Freire e a sua equipe procuraram criar um novo sistema que pudesse substituir o antigo. Consideraram a educação bancária não só como obsoleta em termos de modernização dos sistemas, mas também opressiva em termos gnosiológicos, epistemológicos e políticos. Na conclusão deste artigo discuto as obsessões gêmeas de Freire, já presentes na experiência de Angicos e que permanecem com ele ao longo de toda a sua vida: a relação entre democracia, cidadania e educação, e a da educação como um ato ético pós-colonial de transformação social. Gostaria de enfatizar, portanto, que o sistema de Paulo Freire, tal como foi concebido na experiência de Angicos e as suas conseqüências era um sistema muito mais amplo e completo do que o que originariamente foi considerado, mesmo pelos seus críticos. Résumé La thèse principale de cet article est que l’expérience originale de Freire en Angicos a prévu un grand dessein pour la transformation sociale des sytèmes éducatifs. Comme tel, il a réuni deux concepts clés qui sont la base de son système éducatif: la culture populaire comme un projet contre-hégémonique et de l’éducation populaire, plus particulièrement ce qui a été appelé plus tard les écoles de citoyens ou d’éducation populaire publique comme clé de voûte de son nouveau système éducatif. J’utilise le terme système de Paulo Freire pour montrer que ses tentatives initiales étaient non seulement de contester la pédagogie du système éducatif bancaire en vigueur qui était si répandue au Brésil et en Amérique latine à l’époque. En remettant en cause l’hégémonie de l’éducation bancaire, son récit, fondements théoriques, l’épistémologie et la méthodologie, Freire et son équipe ont cherché à créer un nouveau système qui pourrait remplacer l’ancien. Ils ont vu l’éducation bancaire non seulement comme obsolète en termes de modernisation des systèmes, mais aussi oppressive en termes gnoséologiques, épistémologiques et politiques. Dans la conclusion de cet article, je vais discuter des obsessions jumelles de Freire, déjà présentes dans l’expérience d’Angicos et qui resteront avec lui tout au long de sa vie: la relation entre la démocratie, la citoyenneté et l’éducation, et l’éducation comme un acte éthique postcoloniale de la transformation sociale . Je tiens à souligner donc que le système de Paulo Freire, tel qu’il est conçu dans l’expérience d’Angicos et ses conséquences était un système beaucoup plus vaste et compler qui initialement considéré, même par ses détracteurs. Resúmen La tesis defendida en este trabajo es que la experiencia original de Freire en Angicos ha anticipado un importante proyecto de transformación social y del sistema educativo. En consecuencia, ha utilizado dos conceptos fundamentales que forman la base de su sistema educativo: la cultura popular como un proyecto contra-hegemónico y la educación popular, en particular, lo que más tarde se llamó la escuela ciudadana o la educación pública popular como la piedra angular de la su nuevo sistema educativo. Uso el término sistema de Paulo Freire para demostrar que sus primeros intentos no fueron sólo para desafiar la pedagogía dominante en la la educación bancária, tan extendida en ese momento en Brasil y América Latina. Al desafiar la hegemonía de la educación bancaria, su discurso, fundamentos teóricos, la epistemología y la metodología, Freire y su equipo trataron de crear un nuevo sistema que podría sustituir el anterior. La educación bancaria no sólo era considerada obsoleta en términos de sistemas de modernización, sino también opresivo en términos gnoseológico, epistemológico y político. Al final de este artículo discuto las obsesiones gemelas de Freire, que ya están presentes en la experiencia Angicos y van a permanecer con él durante toda su vida: la relación entre la democracia, la ciudadanía y la educación, y la educación como un acto ético postcolonial de transformación social. Quiero destacar, por lo tanto, que el sistema de Paulo Freire, tal como es concebido en la experiencia de Angicos y sus consecuencias fue un mucho más amplio y completo de lo que se consideraba en el orígen, incluso por sus críticos.

O artigo caracteriza-se por uma série de questionamentos e reflexões sobre o ensino de enfennagem. Uma revisão e exame das atitudes em relação ao ensino, comportamento docente e suas implicações relacionadas ao poder são colocados como critérios para o desenvolvimento da enfennagem como verdadeira profissão. This article is based on several questions and considerations about nursing teaching. A review and an examination of attitudes related to teaching, tea ching staff behaviour, and their implications related to power are used as criteria to tlze development oj nursing as a real profession.