Educational practices
Formation and education are given by every day practices. The culture that has formed everyone and that is recognized by every institution is that of the context and of the relation with it, whether it is natural, environmental or the contextual community. During the last decades, economic interests and technology have overturned this knowledge and have obliged citizens to become mere consumers. From the need to recognize ourselves in the others and the need of the others we are sliding over the elimination of every context from our own reflection. The production of goods has mobilized creativity, intellectuality and finance and has manipulated citizens and politicians minds towards an education in favor of the consumption and the use of products capable of accelerating movements and communications to the detriment of the observation of the context and of the others. The division of tasks between genders relegated to the private sphere the economic materiality of the procreation and of the care for things and persons. This was the basis that led to the elimination of these realities from culture and practice, up to a complete reduction, alienation and oppression into marginalization. Today women, by the valorization of these practices in every social environment, give us a possibility of action that can lead society again to the observation of natural and human reality. Culture deriving from children bringing up and elders assistance helps in leaving an economy based on the mere money and in widening the concept of richness. The urgent need of talking about their problems (to talk about them and for them), led feminists to discover that it was possible to produce personal modifications and to modify the contexts in which these (renewed) subjects were acting. This was possible thanks to an in depth analyses of their personal behaviors, thoughts, subjective desires and feelings in relation to rules. This is a powerful political procedure and it can be recovered as to environmental problems . Today, a new awareness and autonomy can be created by questioning ourselves and facing rules, consumptions, infrastructures, productions, ways of life, relations and by reasoning on the feelings they provoke, the thought they propose, the expectations they create and the social repercussions produced by this processes. The consumer is no more acquiescent to everything and plays an important role in political choices. The environmental movement and its culture have been a continuation and an in depth analyses of the observations of the contexts and of the self within the contexts. It has also been an extension of the political rooting in the self-consciousness of our own existence in the world and of the many-sided relations that many subjects are experiencing in. The new opportunities linked to energy self-production overturn the paradigm of the endless availability (and demand) and lead us to take into consideration the natural productive factors: windy/sunny days capable of facing this/that task that may require energy. Even the social matter, despite its focus on the lack and loss of environmental resources, lead us to take into consideration the natural elements and their processes; it educates us to recognize the finite and the existence of limits. The criticism towards broad goods transfers that increase emissions can lead to have connections with closer territories and to protect their productions and those who work there. It also drives to recognize the importance of territoriality and to point out the planning of its organization. Scientific studies demonstrate how everything has a cost: within the natural context; how wastes deteriorate this context; how transports affect the planet and human health: the awareness that everyone's life has a cost for everybody: to know how and to what extent, this is a revolution of economic knowledge.
