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The body in emergency and post-emergency pedagogy: educational and inclusive profiles


It is not possible to speak in a pedagogical/educational key of emergency and post-emergency without referring to the always potentially traumatic nature of the state of crisis resulting from such conditions and without turning attention to the most intimate and human aspect of them: emotions, feelings, and affections. The so-called emotional capital (which generates and nourishes political, social and moral values within a community) is today, as a matter of fact, accredited, from a scientific and humanistic point of view, as one of the main levers of socio-educational reconstruction in fragile contexts. (Isidori, 2012).

It is precisely the body that is part of human identity and this explains the fact that, from an intrapsychic point of view, the human being subjected to a traumatic episode tries to intervene on reality or on his own representation of it, in the context of a relationship of force between inside and outside, mediated, precisely, by his own body. Such a "struggle" can, in some cases, see him succumb and force him to "withdraw into himself", in an attempt to operate a detachment, which, if on the one hand functions as a protective membrane, on the other hand makes it more difficult for him to have functional dynamic exchanges with the surrounding reality (Marino, 2004).

The interaction between perceptions and symbols, marked by the process of experience, embraces four levels: the body, the interactions with the physical environment, the interaction with others, and the symbolic capacity. This exchange generates a complex learning process with respect to the relationship between body and thought (Corona, 2012).

The cognitive science approach of Embodied Cognition (E.C.) considers corporeity a favourable and necessary condition for the development of cognitive processes. As a matter of fact, corporeity can facilitate the construction of knowledge as the active participation of the body during a didactic delivery allows the student to live and nourish deep emotions, intended as a reinforcing input, product of the total involvement of the person as a whole. (Gomez Paloma, 2014).

The realization of inclusion, as a matter of fact, takes place in all contexts of life: certainly, school is the first educational agency, but it is not the only one. The teacher who is in charge of the education of the subject, in his or her globality, recognizes the need to bring the social and daily life realities back into the classroom and can do so if he or she recognizes that corporeality fully takes part in the learning process. If the teacher, in operating didactically, perceives the student with "the mind in the classroom and the body in the street", it will be difficult to educate to inclusion. The first step to take is to dismantle this cultural superstructure and start again from the idea that one can learn by smiling, playing and showing happiness and that the best inclusive didactics is one that allows one to learn from the heart (Gomez Paloma, 2012).

Therefore, it seems appropriate to us to valorise, in this period, the didactic-educational practices focused on the development of sensations, perceptions, and emotions, in general through internal and external action aimed at maximising the process of re-appropriation of the relationship between body and environment in respect of the limitations, which are still existing, but without losing the advantages in embodied learning.


The following topics are intended to attempt to cover the broad application scope of what has been set out above:


1. The Body in the learning process

2. The Body as an inclusive tool

3. The pedagogy of emergency and post-emergency

4. The link between psychophysical well-being and learning processes

5. Didactics focused on emotional capital

6. New Technologies, emotions and learning.


The deadline for contributions is: 16th November 2020.