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The abderitic

Abderitic is a play on words, a thought made up of charades, which according to José Anastácio da Cunha was a characteristic of a scholastic and Jesuit system of thought, marked by the Inquisition.

He then said in his “Literary News about Portugal”, written in 1780:-“What to expect from a Nation in which half awaits the Messiah and the other Dom Sebastião”. And he argued: -“The taste for geometry, for oriental languages, for Greek ended in Portugal. The taste for Concetti, word games, which then began to contaminate Italy, taken to excess by the Spaniards, quickly transformed us into abderites. “.

Cunha, a mathematician persecuted by the Inquisition, will largely be a path of scientific thought and literary studies in Portugal.

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The Snake Narrative by Manu Romeiro

Exhibition in MED – Museu Educação e Diversidade and Anagrama-

March 12, at 5:30 PM in MED – Lisbon – Av Berlim 35 C

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Academia MED Billets

The Power of Storytelling in Social Museums

This is a course that offers a methodology to tell socially relevant stories through community participation.

  • How do we tell powerful stories in museums?
  • Why and haw to use storytelling in museums?
  • What is social practice in the museum?

The course will provide a set of tools to tell stories in a cultural institution or in educational context.

It will be a journey through the recognition of social memory, common heritage. A path leading to the encounter.

We will travel from a meeting for self-recognition to discover what is in common with others to tell relevant stories.

With the tools developed during the course, each participant seeks to connect with the public and foster social change. A set of practical challenges will be launched through participatory methodologies. At the end, participants face the challenge of developing a relevant activity in their community.

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Billets

The Game and the Museums

For a few years, when I had the time and availability to observe what the museums in Lisbon were producing that were relevant, I visited an exhibition organized by the Sports Museum, curated by its Director Pedro Cardoso Pereira, where he proposed an exhibition based on this approach. of the “GAME in Sport”
It was then an experimental narrative, on a topic that, as we all know, is of great social relevance. The game is present in the daily lives of all ages, from the youngest to the oldest, from schools to leisure, exalted as a virtue or punished as a vice.
As we all know, in our decaying museums, which are serious institutions, play is absent, and therefore museums are not places to play.
But, let us imagine thinking of the Museum as a game space. Like a canvas where, for a defined time, and in a certain space, a story is created: A place where a special activity is practiced
The game is a representation of social life limited in space and time. It is processed according to previously defined rules. It has real and imaginary norms. Cheating is not allowed, nor is it allowed to change the rules halfway through.
The Game is a representation of Freedom!
Does a reflection on the place of the Game in Museums make sense?
I have stayed with the subject under my eye and have been working on the issue. But as with everything else, nothing better than practicing:
Saturday, November 13: Family Games Afternoon –
15:00 – 18:00 Anagrama – Av. Berlin 35 C Lisbon
Education and Diversity Museum

“The limitation in space is even more blatant than the limitation in time. Every game is processed and exists within a previously delimited field, in a material or imaginary, deliberate or spontaneous way. Just as there is no formal difference between the game and the cult, so the ‘sacred place’ cannot be formally distinguished from the game’s terrain. The arena, the game table, the magic circle, the temple, the stage, the screen, the tennis court, the court, etc., all have the form and function of playing grounds, that is, forbidden, isolated places. , closed, sacred, within which certain rules are respected. All of them are temporary worlds within the habitual world, dedicated to the practice of a special activity (Jhoan Huizing, Homo Ludens, 2014, p. 13).

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Billets educação patrimonial

The Game and the Museums


Gameling and Museums

Saturday, November 13: Family Games Afternoon –
15:00 – 18:00 Anagrama – Av. Berlin 35 C Lisbon
Education and Diversity Museum

For a few years, when I had the time and availability to observe what the museums in Lisbon were producing that were relevant, I visited an exhibition organized by the Sports Museum, curated by its Director Pedro Cardoso Pereira, where he proposed an exhibition based on this approach. of the “GAME in Sport”

It was then an experimental narrative, on a topic that, as we all know, is of great social relevance. The game is present in the daily lives of all ages, from the youngest to the oldest, from schools to leisure, exalted as a virtue or punished as a vice.

As we all know, in our decaying museums, which are serious institutions, play is absent, and therefore museums are not places to play. But, let us imagine thinking of the Museum as a game space. Like a canvas where, for a defined time, and in a certain space, a story is created: A place where a special activity is practiced.

The game is a representation of social life limited in space and time. It is processed according to previously defined rules. It has real and imaginary norms. Cheating is not allowed, nor is it allowed to change the rules halfway through.

The Game is a representation of Freedom!

Does a reflection on the place of the Game in Museums make sense?

I have stayed with the subject under my eye and have been working on the issue. But as with everything, nothing better than practicing:

The limitation in space is even more blatant than the limitation in time. Every game is processed and exists within a previously delimited field, in a material or imaginary, deliberate or spontaneous way. Just as there is no formal difference between the game and the cult, so the ‘sacred place’ cannot be formally distinguished from the game’s terrain. The arena, the game table, the magic circle, the temple, the stage, the screen, the tennis court, the court, etc., all have the form and function of playing grounds, that is, forbidden, isolated places. , closed, sacred, within which certain rules are respected. All of them are temporary worlds within the habitual world, dedicated to the practice of a special activity (Jhoan Huizing, Homo Ludens, 2014, p. 13).

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Billets

Acknowledgment Notes for the APOM Award (Lectures Category) 2021

• Hon. Mr. Direct from the Maritime Museum Comodoro Favinha
• Hon. Mr. President of APOM Dr. João Neto
• Messrs. Armed Forces Officers
• Dear Members of the Social Bodies of the Portuguese Association of Museology
• Dear Colleagues and friends of museums
I am naturally recognized with the distinction now conferred on me which greatly honors me. However, I would like to highlight what the award seeks to distinguish, more than I have done and have been doing. The award seeks to show the relevance of our cultural space in the world and the bridges and encounters of our culture in Portuguese and the vitality of its communities.
If I managed to contribute to that, as this award distinguishes, I am very satisfied. But we all know that this goal is never completely completed and there will be a lot to do with the contribution of all of us, the museological community.
It is a pity that, contrary to what was announced, we did not have the presence of the S. President of the Republic at this ceremony. We all understand that maybe that was what he wanted, but the imperatives of his presidential mission compel other devotions, which are more priority at this time. But I know that Nosso Professor Marcelo is a fan of our museums.
I know this not only from observing his actions, but from having shared some of his schools as a child. I know that by the hand of her (our) teacher from the primary school, Berta Ávila de Melo, she visited the Museu das Janelas Verdes, where the first educational services were emerging. By the hand of João Couto and Madalena Cabral, with the support of the recently created APOM, the educational function in museums was discussed. I well remember the fascination of entering that museum space and exploring its “treasures”.
I also know that our President, when he was a student at the Liceu Pedro Nunes, admired the Physics Museum, animated with affection by Rómulo de Carvalho. Generations of students dreamed of “The Philosopher’s Stone” by our poet António Gedeão, which showed how the balloons that children dropped rose until they turned into stars.
All this to draw your attention, once again to the importance of museums as spaces for meeting and living. After this pandemic, more than ever, we need to turn our museums into living spaces.
As Rabelais said, humanity has to rethink its relationship with happiness. We cannot remain stuck in the past and anxious about the future. We have to live in the present time and take advantage of our resources to bring laughter and joy into museums.
How can we do this?
With our educational tools. With our ability to bring museums to life and make them meeting spaces
That’s what we can do in our diversity culture space.
This is the message I leave you and I thank you, once again, for your attention.

Pedro Pereira Leite (Education and Diversity Museum) October 29, 2021

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Carlos Serra the Bearded Sociologist from Mozambique

Carlos Serra (1941 -2020) was a Mozambican sociologist who stood out for developing a critical and autonomous thought of the Mozambican reality from the Center for African Studies in Maputo. The CEA created by Aquino de Bragança and Ruth Feist in the years after independence, is one of the most notable research centers in Africa.

Carlos Serra

One of his best-known books “Combats for the Sociological Mentality”, of which two volumes were published, constitutes a sociology manual.
As a committed intellectual, Serra develops a work of observation of the Mozambican reality using the tools of classical sociology, of phanophone tradition.

One of his most important books, The History of Mozambique, resulted from his work as a History teacher, in the city of Beira, where for the first time, in a Mozambican context, the evolution of African societies was approached and, in practical classes, he took his students to Monte Chinhamapere to observe the cave paintings in situ. ”.
In 1975, he organized the Eduardo Mondlane University’s history department, one of the only courses that FRELIMO maintained in operation and there he prepared the “History of Mozambique: first sedentary and the impact of merchants” manual, an edition then made in photocopy and more afternoon edited by the publisher Tempo in graphic copy. In 1982 it will be the first manual in the history of Pais, a work that also involves a generation of historians, such as Teresa Cruz e Silva, Borges Coelho, among others.
In the nineties, in Paris, at the School of Higher Studies in Social Sciences in Paris, he will complete his doctorate in sociology. His work will then continue to be influenced by Durkheim and Touraine. Back in Mozambique, his object of study will be social representations. Mozambique and Mozambicans will be devoured and become the object of research into everyday practices in the search for sociological intelligibility. We have as social identity, miscegenation, conflict or social roles are research topics.
In the 1980s, he addressed and faced the issues of racism and ethnicity, slavery and trafficking in children, the exercise of power. He will remember the research work on popular justice and the lynching in the great popular uprisings in Maputo at the end of the century. He will become known as an everyday ethnographer (Elísio Macamo), a job he conducted in his sociology workshop at CEA.

Carlos Serra the Bearded Sociologist from Mozambique
Carlos Serra (-2020) was a Mozambican sociologist who stood out for developing a critical and autonomous thought of the Mozambican reality from the Center for African Studies in Maputo. The CEA created by Aquino de Bragança and Ruth Feist in the years after independence, is one of the most notable research centers in Africa.
One of his best-known books “Combats for the Sociological Mentality”, of which two volumes were published, constitutes a sociology manual.
As a committed intellectual, Serra develops a work of observation of the Mozambican reality using the tools of classical sociology, of phanophone tradition.
One of his most important books, The History of Mozambique, resulted from his work as a History teacher, in the city of Beira, where for the first time, in a Mozambican context, the evolution of African societies was approached and, in practical classes, he took his students to Monte Chinhamapere to observe the cave paintings in situ. ”.
In 1975, he organized the Eduardo Mondlane University’s history department, one of the only courses that FRELIMO maintained in operation and there he prepared the “History of Mozambique: first sedentary and the impact of merchants” manual, an edition then made in photocopy and more afternoon edited by the publisher Tempo in graphic copy. In 1982 it will be the first manual in the history of Pais, a work that also involves a generation of historians, such as Teresa Cruz e Silva, Borges Coelho, among others.
In the nineties, in Paris, at the School of Higher Studies in Social Sciences in Paris, he will complete his doctorate in sociology. His work will then continue to be influenced by Durkheim and Touraine. Back in Mozambique, his object of study will be social representations. Mozambique and Mozambicans will be devoured and become the object of research into everyday practices in the search for sociological intelligibility. We have as social identity, miscegenation, conflict or social roles are research topics.
In the 1980s, he addressed and faced the issues of racism and ethnicity, slavery and trafficking in children, the exercise of power. He will remember the research work on popular justice and the lynching in the great popular uprisings in Maputo at the end of the century. He will become known as an everyday ethnographer (Elísio Macamo), a job he conducted in his sociology workshop at CEA.

From 2006 he became a blogger and wrote Diaraio dum Sociologo, which he will keep until his death (https://oficinadesociologia.blogspot.com/) alongside with a photographer’s diary, where he offered us a lens on life of Maputo.
He was a bearded sociologist!

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Billets

The power of translocal networks on urban commons-based initiatives

SSE&COMMONS Webnar – The power of translocal networks on urban commons-based initiatives

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Billets

O papel do erro na educação e no desenvolvimento por Mia Couto

O PAPEL DO ERRO NA EDUCAÇÃO E NO DESENVOLVIMENTO HUMANO
Confira aqui a conferencia
“O medo de errar é talvez o maior dos constrangimentos que nos foram impostos.”

MIA COUTO
Uma leitura sobre o nosso tempo.
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Billets Leituras

Landscapes

Teeling stories
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Billets

Towards a Poetics of Critical Thinking for autonomy

Critical thinking is reflective thinking that guarantees the autonomy of being. The ability to think critically involves identifying and applying analogies. It is a cognitive process of inference, which passes from a particular object to another particular object, valuing the common elements. It is used as a problem solving technique.
Phases of Critical Thinking

The process of producing critical thinking begins with the identification of what is known and what remains to be known.

This first phase involves collecting relevant information about what we already know, how we know it and identifying what is necessary to know. Diagnostic phase
• Organize ideas and create logic. It is necessary to understand what is necessary to understand, why it is necessary and what it is necessary for. It is a time when it is necessary to look at issues from different perspectives, to understand the different meanings. Questioning phase
• Identify faults and absences. When looking at what remains to be known and what is known in different ways, it becomes easier to understand what is missing and what fails in thinking about this object. Stage of revelation or insight
• The moment when having appropriated what exists and what is missing, implies making a new synthesis. Reviewing what has been done and Integrating the new, Simplifying through analogy can be an exercise that favors discovery. Synthesis Phase
• We have reached the poetic phase, where through analogy we seek pure, simple and enlightening forms that give stability to the problem (resolution). Phase of Poetics.

Critical thinking is the basis of pedagogy for autonomy. It is at the center of educational activity and is the object of educational activity. To think autonomously is to know how to evaluate ideas and arguments according to the reasons and evidence presented, supported by value systems. It is far from being an innate exercise in the cognitive process, it needs to be trained and applied constantly. It constitutes the basis of living in society.

A society that practices a critical spirit, at its limit, would not need institutions that regulate social action. However, the different State institutions are faced with the need to place limits on the action of critical thinking, based on a definition of the common good, forgetting that this common good is fluid and unstable.

This is one of the school’s paradoxes. At the same time that it must practice the exercise of critical thinking for one of its purposes, as an agent of the action of the state, it acts by limiting the exercise of that critical thinking. It applies discipline and authoritarianism as a model of regulation.
A second paradox, however, arises today in schools. In an era of societal transition, where the flow of information flows through different channels, the school is no longer the only instance of legitimizing knowledge. Critical thinking is an educational tool that is available to find a direction in information flows. However, it is not subject to appropriation by schools because it reverses the principles of authority where it is founded and where the legitimacy that gives it stability rests.

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Voz do Operário

Progroama sobre o Passado e o presente a Voz do Operário

Aqui

https://www.rtp.pt/play/p6252/a-voz-do-operario

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Billets

III Jornadas Ibero americana de Museologia Social

Argentina

Aqui

https://youtu.be/Pip1v_i9D1w

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Billets educação patrimonial

The Fallen Angel and the lessons of history for a decolonial heritage

In a postcard placed on the Museum list, our colleague Pedro Cardoso Pereira warns of the process of relevance in heritage.
His thesis, with which we are in agreement, is based on the idea that today, what we call Heritage (which in fact is already due to its inheritance complexity) has undergone a paradigm shift. As such, it argues what we call Heritage (s) has lost relevance. The question of the structure of relevance in heritage is one of the contributions of this colleague of ours to the Studies of Heritage. These contributions are worth reading and knowing. But that is not what caught our attention.
The issue that interests us here is the paradigm shift. The question of the paradigm is another complex issue that since Tomás Khun affects the philosophy of Science. In other words, the thesis is that in the face of a paradigm transformation, the structure of relevance (the complex of socially constructed values) also changes. In other words, a given historical time has a set of characteristics (social values) that we can observe through the respective heritage, or set of social objects that have been left to us. Now, the question that is worth discussing is knowing what to do with legacy objects, which in a given transition process cease to have the social relevance attributed to them. Symbolic, political or legitimacy relevance.
In metaphorical terms, this is Walter Benjamim’s IX thesis on the Philosophy of History, where the Angel of History analyzes the “angelus novus”. Time, progress, development, civilization, inevitably turns the past into ruins.

Paul Klee: Angelus Novus, 1922 Fotograma do Museu de Israel

The maelstrom of destruction is inevitable. Winners destroy losers, reducing them to silence. The problem is that as Walter Benjamim observed in his time (that of the rise of Nazism in Germany) it is to realize that “what constitutes horror to those who contemplate the triumphal procession of the winners, those who humiliate the bodies of the losers, (as a metaphor for their victory) is that they do not understand that this humiliation is at the same time the negation of their triumph and their civilization ”.

Now if I understand Benjamin’s theses (with all the messianism that they incorporate), it will be necessary to overcome this cycle of destruction and violence by a cycle of understanding creativity. The overcoming of colonialism (of thought) and racism (in society) is not a discussion about whether or not it exists, but a discussion about how we are going to create other assets that are relevant in the present.

I really like to mention the case of the heritage built by the Portuguese in Mozambique. To simplify, I will use the example of the statue of Salazar that is in the Mint of Maputo. What the Mozambicans did. They punished me. Facing a corner. It hadn’t destroyed it, or it melted (it’s bronze). So they did with inherited heritage. It is undoubtedly contested, controversial, violent. But only by recognizing it was it possible to build a new heritage. These assets are like fallen angels, which, after having been useful, dissolve in the dust of time, to reconfigure themselves again.

In another thing, our colleague Pedro Cardoso Pereira is also right. Our universities are responsible for exaltation in dealing with questions of history. The grain of simplicity in problematizing heritage issues makes them co-responsible for violence in society. The inability to read the real (they are also institutions from other times) left them besieged in the “activist” pedagogies of the narratives of the politically correct ”and of the fashions imported from the American continent. It would be necessary for this to be an assertive pedagogy, which instead of proclamations and public acts of personal affirmation, would focus on decolonial pedagogy, working on the disputed inheritances on the basis of a culture of peace. Uprising is useless without liberation. But that will be for another occasion.

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Liderança adaptativa

Como criar sentido aos sinais de dados complexos e por vezes conflituais da realidade?
Como filtrar o relevante ?

1º Passo

Identificar as lacunas : Qual é a diferença entre o atual real e a aspiração (o que deve ser – teste de conformidade. Coragem na análise. Temos estruturas participativas para incluir a voz das pessoas que servimos. Como obtemos informações atenticas de honestas (diferença entre intenção e resultado

Pensar a longo prazo .  A falha é uma possibilidade de ação. Uma possibilidade de resolver uma tensão de forma criativa.

2º passo –  criar uma matriz para identificar lacunas ou desafios (o GAP)

Identificar os conflitos ou tensões –

Critérios de observação.

  • Tendências
  • Atores em jogo
  • Conflitos entre atores
  • Valores em jogo

Identificar a lacuna que necessita de ser resolvida

3º passo para assumir a liderança.

  • Refletir se quais os passos que no passado foram dados para resolver a lacuna
  • Identificar os passo dados por cada um (pelo eu)
  • Cuidados a ter com a ilusão do “mito quebrado)
    • os processos estão mal, o sistema está mal.
    • Um sistema, ainda que parece funcional está funciona num dado equilíbrio. As pessoas que estão incluindo no sistema estão em iteração e fazem com que ele seja assim, e não o querem mudar, mesmo que a longo prazo, as perspectivas não sejam boas.

4º passo – desenhar um plano

  • Um plano tem que ser desenhado a partir das dinâmicas instaladas
  • O sistema convive com a lacuna entre o valor desejado e o resultado
  • As praticas instaladas são realidades e mudar as praticas será doloroso para os atores instalados
  • O plano terá que ter em linha de conta a integração diferentes opções estratégicas para envolver os diferentes atores.
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