Diálogos entre acolhimento institucional e psicologia social crítica

Abstract

The attentions we make for children seem natural, but the "childhood" conception we have today comes from a construction begun in European modernity. In Brazil, actions aimed at childhood go back to the colonial period. Since then, different equipment has been elaborated, being crossed by ethnic-racial elements of the subjects that created them. This fact, added to the author's work experience in the policy of Institutional Care between July 2015 and February 2017 in the interior of Rio Grande do Sul, gives rise to the motivation of this writing. It is divided into two axes. In the first one, we consider the normative and elitist tradition of acting in Psychology in our country and we seek to reflect on ways of acting in a contextualized way and committed to the search for social justice, especially considering the history of exploitation of the peoples in Latin America. For this, we present the possibility of inserting commas historically interwoven. We identify colonialities that cross institutions and practices, illustrated in scenes of the Care recorded in Field Journal (elaborated during the abovementioned period of work in the institution). We thus perceive that there are effects of old ethnic-racial issues on the current demands of local work. The means to deal with these issues requires, fundamentally, that we take ownership of our history and recognize ideals from it, in addition to the challenge of producing dialogic team meetings. In the second axis, we analyze the construction of meanings about Care with caregivers, their production context and their representational gears, as well as the conditions that call for and enable dialogues between academic knowledge and the distinct field of knowledge of caregivers. For that, Conversation Wheels and participant observations were made, besides the continuity of the records in Field Journal. For the analysis, we rely on the Theory of Social Representations and Gender Studies. We find that the context of production of the meanings attributed to the caregivers' work places them as much as the target audience of the place, as radical alterity in their community relations - in which they constantly seek to differentiate themselves. Its knowledge, imbricated in ethnic-racial constructions and of gender, generate ways of welcoming. Finally, the possibility of dialogical encounters has been verified, provided there is recognition of the difference and understanding that there are multiple forms of knowledge. The diversity of knowledge is built on its needs and specificities and requires a willingness to give up the stable place that science occupies, imaginary and hierarchical, on the scale of knowledge.