Abstract

Introduction

The International Classification of Functioning, Disability and Health (ICF), of the World Health Organization (WHO), defines disabilities as “problems in body function and structure such as significant deviation or loss.” They “correspond to a deviation from population patterns generally accepted in the biomedical state of the body and its functions,” and can be “temporary or permanent; progressive, regressive or stable; intermittent or continuous”¹1 Organização Mundial da Saúde. Classificação internacional de funcionalidade, incapacidade e saúde. Genebra: OMS; 2001..

The Portuguese term “deficiência” comes from the Latin deficientia, which means lack or absence, but also weakening and failure. And if in the health area deficiency represents a significant deviation or a loss of functions, whether physical or intellectual, in social contexts its meaning goes beyond the vernacular and stays close to its etymology.

In her book “What is Disability”, Débora Diniz writes that being previously the subject

Diniz explains that this broadening of perspective, described as an “academic shift,” originated in the United States and the United Kingdom in the 1970s, when new paradigms were established for understanding disability, which today

According to estimates by the United Nations (UN), one in five people worldwide are affected by some type of disability. In absolute numbers, it means almost 1.5 billion people.

In Brazil, the 2010 Demographic Census indicated that 45.6 million people – or almost 24% of the population at the time – reported having at least one type of disability. In 2018, the Brazilian Institute of Geography and Statistics (IBGE), responsible for conducting the Census, issued an analytical review technical note of this data after adopting in full the guidelines of the Washington Group on Disability Statistics (WG), linked to the UN Commission Statistics Office. The review, based on WG’s new cut off criterion, reduced the number of persons with disabilities in the country to 12.7 million – or 6.7% of the population. This figure is close to the 12.4 million people with disabilities – or 6.2% of the population – obtained by the 2013 National Health Survey (PNS), also conducted by IBGE.

Although the International Convention on the Rights of Persons with Disabilities, approved by the United Nations General Assembly on December 13, 2006, and ratified by Brazil on August 25, 2009, guarantees to persons with disabilities the same treatment given by society to other citizens, what is observed is that almost 80% of the 168 signatory countries still do not fulfill the goals of guaranteeing equal civil rights, such as right to health, education and work for persons with disabilities³3 Denly C. Putting fundamental rights of persons with disabilities on the map [Internet]. Los Angeles: UCLA Fielding School of the Public Health; 2016 [citado 12 Ago 2020]. Disponível em: https://ph.ucla.edu/news/press-release/2016/nov/putting-fundamental-rights-persons-disabilities-map
https://ph.ucla.edu/news/press-release/2... .

In addition to the lack of effective public policies for ensuring the inclusion of people with disabilities in society, in all fields, social exclusion challenges also affect to some extent family members and/or guardians. This is because they also tend to become people with specific needs, lacking guidance and access to support groups. “In fact, they are the ones who will mediate the integration or inclusion of their children in the community”⁴4 Maciel MRC. Portadores de deficiência: a questão da inclusão social. São Paulo Perspect. 2000; 14(2):51-6. (p. 53).

Regarding the family’s role in this inclusion process, the literature shows that

Vieira et al.⁶6 Vieira NGB, Mendes NC, Frota LMCP, Frota MA. O cotidiano de mães com crianças portadoras de paralisia cerebral. Rev Bras Promoç Saude. 2008; 21(1):55-60., more specifically, show that

With regard to the mothers, it is not uncommon for them to be forced to give up their desires and projects, both personal and professional, to dedicate themselves to the care demanded by the limitations of their children.

This situation reinforces an urgent need: these women will have to acquire special knowledge and an understanding of the dynamics of human behavior, of transformative phenomena and of the psychology of everyday life. Only by expanding their knowledge and through the feelings they bring with them, hope, will they be able to carry out creative actions⁵5 Buscaglia L. Os deficientes e seus pais: um desafio ao aconselhamento. 5a ed. Rio de Janeiro: Record; 2006. (p. 93) to face a reinvented and adapted routine.

Considering, therefore, that the families of persons with disabilities need to provide assistance to their loved ones, while seeking some form of support for performing such task, it is expected that initiatives to meet these needs are relevant and will have a positive impact on their lives.

In this sense, humanistic approaches and actions can enhance this feeling of being supported and help any emotional, psychosocial, cultural and professional barriers caused by their children’s disability to be mitigated or experienced from a less discouraging and, perhaps, more optimistic perspective.

This possibility brings to mind the concept of humanization formulated by the French philosopher Charles-Louis de Secondat, known as Montesquieu, in “Essay on Taste”⁷7 Montesquieu CLS. O gosto. São Paulo: Iluminuras; 2005., understood as “expanding the sphere of the presence of being,” in a translation by the thinker Teixeira Coelho.⁸8 Coelho T. A cultura como experiência. In: Ribeiro RJ, organizador. Humanidades: um novo curso na USP. São Paulo: Edusp; 2001. p. 65-101. And this also allows initiatives such as the Laboratory of Humanities (LabHum), of the Center for History and Philosophy of Health Sciences at the Federal University of São Paulo (CeHFi-Unifesp), to fulfill this role, helping this reality, which leads to depersonalization and dehumanization, to be transformed into opportunities for resuming contacts with an “inner self” disfigured by the stigma of disability in the family.

The Laboratory of Humanities

The Laboratory of Humanities is a shared reading and rereading experience that emerged in 2003, at the Paulista School of Medicine (EPM-Unifesp), whose goals are to awaken the affections and feelings of the participants and foster humanization through the collective discussion of existential themes raised by classics of universal literature – which are at the center of the LabHum dynamics.

And why choosing the classics to the detriment of contemporary works?

In his book “Literature as Medicine – The Classics and the Health of the Soul” at 2017, Gallian, citing Italo Calvino’s “Why Read the Classics?”, explains that

In this sense, as a humanistic experience based on sharing reflections originated in literary works – therefore, an aesthetic-reflexive experience – LabHum makes participants articulate and express their affections, feelings and ideas, in a true transformative process that leads to an emotional renewal and to a new awareness, thus proving itself a powerful means of humanization¹⁰10 Gallian DMC, Pondé LF, Ruiz R. Humanização, humanismos e humanidades: problematizando conceitos e práticas no contexto da saúde no Brasil. Rev Int Humanidades Med. 2012; 1(1):5-15. (p. 13).

LabHum’s experiment shows that literature and literary narrative, in mobilizing affections, become an aesthetic event – of aesthesis (awakening) – in which this emotional awakening triggers an intense reflective process, by the immersion in and encounter with essential issues to human existence raised by literature.

Werner Jaeger, in his book “Paideia: the Formation of the Greek Man”, quoted by Gallian, had already said in the 1930s that

Jaeger’s contemporary, Henri Bergson, at that same time, in his essay “The Perception of Change”, highlighted the key role played by writers as artists of literature:

It should also be noted what Paul Ricouer says in his Time and Narrative trilogy¹²12 Ricouer P. Tempo e narrativa. São Paulo: Martins Fontes; 2011.. For him, the narrative mediates between language and action, having the property of apprehending the intensity of the human experience by inscribing it in temporality.

According to Ricouer, narrating allows people the opportunity for establishing a more evident relationship with time, as it opens the possibility of learning about its passage, but also of announcing and sharing it, thus articulating the three great “instants” of existence – past, present and future.

Ricouer also provides the conception of identity adopted in this study. According to him, this conception is always narrative in nature, as there is no way to understand it without resorting to narration. In the same way, it plays the role of mediator – as already mentioned – since it constitutes itself in the encounter with the other, allowing people to engage the world and change themselves, while remaining in the world.

It seems, therefore, that literary narratives, as artistic expressions, prove to be a vigorous means of possible personal transformations – and thus of humanization, as an expansion of “the sphere of the presence of being” – when used as tools for awakening and explaining affections, in a collective dynamics, in view of the possibility of reflecting on life and generating new meanings – based on perspectives and themes raised in literary books, as suggested by the Laboratory of Humanities.

As Antoine Compagnon points out in his book “What is Literature for?”, literature, as the protagonist of this humanistic experience,

About the use of literature in the development of a hermeneutic approach to the health-disease relationship, Caprara says that

Methodology

The methodology used in this study was that of the Laboratory of Humanities (LabHum), an activity of the research project Humanities, Narratives and Humanization in Health, of the Center for History and Philosophy of Health Sciences at the Federal University of São Paulo (CeHFi-Unifesp), which receives funding from Fapesp and brings together more than a dozen undergraduate (scientific initiation) and graduate (master’s and PhD) researchers from the Collective Health and Health Sciences Teaching programs at Escola Paulista school of Medicine (EPM-Unifesp)¹⁵15 Bittar Y, Sousa MSA, Gallian DMC. A experiência estética da literatura como meio de humanização em saúde: o Laboratório de Humanidades da Escola Paulista de Medicina, Universidade Federal de São Paulo. Interface (Botucatu). 2013; 17(44):171-86..

Created in meetings with undergraduate medical students, LabHum seeks to promote humanistic training and humanization in health¹⁶16 Benedetto MAC, Gallian DMC, Guzman SM, Lima CC. Humanidades e humanização em saúde: a literatura como elemento humanizador para graduandos da área de saúde. Interface (Botucatu). 2014; 18(48):139-50..

LabHum’s methodology involves carrying out discussion cycles of specific books. Thus, each book reading is a cycle.

Regular cycles consist of weekly meetings, lasting one hour and thirty minutes.

Participants are expected to read the books before the start of each cycle, although this is not an activity exclusive to the participants.

At the first meeting, the activity coordinator tells LabHum’s history, explains the objectives and methodology, mentions the possible effects to be achieved and clarifies the theoretical basis of the experience.

After this presentation, the activity begins by inviting the participants to report their Reading Stories – the first stage of the methodology. They should narrate their personal experience of reading the work, focusing on the affections awakened, feelings experienced, memories brought back and any doubts they might have.

After the Reading Stories stage, which closes the first meeting of the cycle, begins the Discussion Itineraries stage – the second stage of the methodology. This stage is focused on group reflections on the central themes of the narrative, as raised by the participants and recorded by the activity coordinator at the Reading Stories stage. The number of Discussion Itineraries’ meetings varies according to the length of the book.

After completing the Discussion Itineraries, the participants experience the third and final stage of the methodology: the Stories of Living Together.

Narrated by the participants in a single meeting, these stories are individual syntheses of the experience of participating in LabHum’s activities, either oral or written, sharing the effects of the experience on their lives and personalities.

If successful, this methodology can promote, at the end of its application, a review of values, concepts and opinions about themes important to human existence – thus fulfilling the expected humanization process.

Participant Observation and Oral Life Story were the research methodologies used.

The first requires, on the part of the observer, according to Valladares¹⁷17 Valladares L. Os dez mandamentos da observação participante. Rev Bras Cienc Soc. 2007; 22(63):153-5., knowing how to see, listen, use all one’s senses and ask questions at the right time.

With regard to Participant Observation, Fernandes¹⁸18 Fernandes FMB. Considerações metodológicas sobre a técnica da observação participante. In: Mattos RA, Baptista TWF, organizadores. Caminhos para análise das políticas de saúde. Porto Alegre: Rede Unida; 2011. p. 487-503. says that it presupposes conviviality, communication and the exchange of experiences, mainly through the use of the senses, between the researcher, the study participants and the context of the relationships involving everyone – that is, it demands being present, observing, participating and taking notes while the actions take place.

Research data were collected through the following procedures: the activity coordinator makes an audio recording of the full meetings, of all cycles, using a smartphone audio recorder, and also takes field notes.

After the completion of the LabHum cycles, interviews were conducted with the participants according to the Oral Life Story technique¹⁹19 Meihy JCSB, Holanda F. História oral: como fazer, como pensar. 2a ed. São Paulo: Contexto; 2018., namely: digital recording of the interview and its subsequent transcription, textualization, transcreation, verification and validation.

According to the authors, transcription is the rigorous transposition of recording into written text. Textualization, in turn, involves transporting and adding the questions to the answers, and the reports are reorganized in the first person. In transcreation, the researcher intervenes more actively, seeking to include in the text the feelings expressed during the story’s narration. This transcribed version is subsequently submitted to evaluation, verification and to the authors of the narratives for their authorization, for validation and legitimization purposes.

After collection using the methodologies described above, the data was organized and interpreted, including through a qualitative approach, using the process of Immersion and Crystallization, developed by Miller and Crabtree and described by Borkan²⁰20 Borkan J. Immersion/crystallization. In: Miller WC, Crabtree BF, organizadores. Doing qualitative research. Thousand Oaks: Sage Publications; 1999. p. 179-94..

By performing consecutive readings of the text in order to experience it, this methodology involves rounds of immersion into the collected narratives. These rounds of immersion are followed by reflections by the researcher, which achieve what the author calls intuitive crystallizations of the data.

As it requires emotional and cognitive involvement, this method of analysis allows researchers to go beyond manifest interpretations to see, hear and feel the data, so that they may separate their own opinions from the discoveries and interpretations made.

After completing this first phase of narrative interpretation in a phenomenological perspective, emerging themes and categories were defined, which were subsequently examined in the light of the relevant theoretical framework to allow the presentation of considerations and conclusions that may guide new interventions in similar contexts and/or studies.

This study was approved by the Research Ethics Committee of the Paulista School of Medicine of the Federal University of São Paulo (EPM-Unifesp), registered under opinion no. 3,618,860.

Results and discussion

This study examined two LabHum cycles, conducted in October and November 2019 with two groups of ten women invited to voluntarily participate in the activity, all mothers of persons with disabilities aged between 8 and 16 years that are assisted by a non-governmental organization.

For both cycles, the narrative chosen was the short sort Um Apólogo, by the Brazilian writer Machado de Assis.

Um Apólogo describes a fictitious dialogue, permeated by a high level of animosity, between a needle and a ball of thread, each excessively valuing its own work as the most important in the making of a dress and depreciating, as argument, the work performed by the interlocutor.

This narrative is a fable:

This literary genre was chosen because it is written in a simple language and easy to understand, being accessible even to those who do not have the habit of reading, and also because it contains, implicitly or explicitly, inspiring messages and teachings, capable of having a positive impact on the thoughts and attitudes of those who, for various causes, sacrificed themselves in favor of a better life for their children.

The LabHum cycles discussing Machado de Assis’ fable took place separately and comprised four meetings with each of the observed groups. These meetings were held weekly, covering the three phases of the LabHum’s methodology.

To examine these LabHum cycles with the support of a pertinent bibliography, the following authors were used: Amiralian²²22 Amiralian MLTM. O psicólogo e a pessoa com deficiência. In: Masini EAFS, Becker E, Pinto EB, Amaral LA, Kovács MJ, Amiralian MLTM, organizadores. Deficiência: alternativas de intervenção. São Paulo: Casa do Psicólogo; 1997. p. 31-52., who analyzes how much the perception of another person’s disability can raise awareness of one’s own limitations and deficiencies, in addition to also addressing feelings, abilities and inabilities involved in the caregivers’ empathy with the disabled person; Fédida²³23 Fédida P. A negação da deficiência. In: Davila Neto MI, organizadora. A negação da deficiência: a instituição da diversidade. Rio de Janeiro: Achiamé/Socius; 1984. p. 137-47., for ascribing to disability the resurgence of anxieties and for remembering the vulnerability of human beings; and Miller²⁴24 Miller NB. Ninguém é perfeito: vivendo e crescendo com crianças que têm necessidades especiais. Campinas: Papirus; 1995. (Educação Especial)., who advises mothers, in particular, to adopt certain stress control practices for promoting self-care and, consequently, achieving greater balance in dealing with children with disabilities.

The experiment aimed to investigate the effects caused by the discussion of existential themes, raised by a literary classic, on mothers of people with disabilities, based on the assumption mentioned above that literature expands the capacity for perceiving experiences and the world, thus contributing to the reframing of feelings, values and experiences.

To fulfill the study’s aims, the hypothesis tested was that the contact with adverse situations through literary narratives can generate empathy and allow the participants in the activity to share experiences and impressions about their personal difficulties in facing the limitations imposed by their children’s disabilities, within the family, or about other aspects related to this situation from a broader social perspective.

During the execution of the cycles, considering the eight meetings held, 16 themes related to Um Apólogo were raised by the volunteers, listed below as mentioned:

1. arrogance/haughtiness;

2. pride;

3. vanity;

4. self-esteem;

5. maturity;

6. humility;

7. competitiveness;

8. envy;

9. alterity;

10. appearances;

11. sincerity;

12. adversities;

13. response to provocations;

14. empathy;

15. judgment; and

16. gratitude/recognition.

Some of these themes were discussed in depth, especially during the Discussion Itineraries meetings – the second stage of the LabHum’s methodology – and unfolded in perceptions and manifestations that allowed relating the core of this fictional dialogue between objects, in Machado de Assis’ short story, to unique aspects of the participants’ lives.

This relationship, between narrative and uniqueness, is, for Dilthey, a consequence of understanding in a hermeneutical approach, induced by literature as a means of objectifying subjectivity. Dilthey says:

In this movement of connecting narrative with subjectivity, there was one theme among those raised during the LabHum cycles that was the most discussed and that emerged in both groups, although from relatively different perspectives: alterity.

In general, participants in one of the groups focused on the importance of other people in their lives and in collective efforts in favor of what they considered “a greater good,” as one of them said, instead of indulging in pride, vanity and competitiveness in the search of recognition, either by themselves or by others, as the needle and the thread did during their dialogue in Um Apólogo, resorting to mutual devaluation as a means of individual overvaluation.

Going back to Dilthey’s comprehensive method, Sass explains that taking such a position, as an interpretation of an experience, occurs when this interpretation is objectively expressed:

In this sense, based on their subjective experiences and their interpretation of the fable, the participants expressed opinions and values about alterity – and related themes – using phrases such as:

1. “we should pay attention to others”;

2. “nobody is better than anybody”;

3. “we need each other to evolve”;

4. “alone, we are nobody”;

5. “we depend on others for everything, from birth to death”;

6. “what is the place of other people?”;

7. “sometimes we just see our own qualities and not those of others. And everyone has both defects and qualities”;

8. “we shouldn’t see the other’s defects as definitive. Not all piled-up stones are ruins”;

9. “we should respect the opinion of others and know how to position ourselves in relation to them”;

10. “I’ve learned to respect the point of view of others”;

11. “why point the finger at others?”;

12. “we have to learn to be proud of ourselves and of others too. After all, we are nothing without the others”;

13. “each one learns from the other. We must not impose on others”;

14. “I should not blame others for my problem”;

15. “I try to put myself in the other’s shoes”;

16. “living together is learning to respect and accept the other”;

17. “I have to try and deal with other people’s differences”;

18. “It’s not easy to deal with other people’s differences”;

19. “I have to respect what the others are going through and their way of doing things”;

20. “we are not isolated; we can’t achieve anything by ourselves”;

21. “everyone plays an important role in creating the final product” [referring to the dress mentioned in the narrative]; and

22. each of us has our own qualities and our own individual mission, but we all depend on the other. All these qualities put together will achieve the expected result.”

Contrary to the reflections about this theme, but clearly expressing a subjective resignification of disability motivated by the collective reflection raised by Machado de Assis’ narrative, one of the participants declared that “special motherhood is a learning experience” and that “we need to love each other first [before loving the other],” thus evidencing that before the other there is a self that needs to be perceived, respected and valued, whatever its condition.

Regarding this relational perspective, between the self (represented by the mother) and the you (represented by the other idealized by her), for the construction of alterity, Buber says that

Disability from the perspective of alterity

If the participants in one of the groups focused their reflections about alterity on an attempt to equate people’s conditions, regardless of having disabilities or not, even if under the single and limited perspective of the importance of the collective in building a more equitable reality – in analogy to the fable’s dress being made by the needle and thread (and by other characters, secondary and/or not mentioned) – the second group attempted to formulate a theory, but not scientistic, based on the role played by the protagonists of the story and on their dialogue.

In analogy to the task of “leading the way” performed by the needle in the narrative, one of the participants declared that she thought it was “cool” for the needle to “going on leading the way” for the thread to sew the fabric that would become the dress. And she completed her reasoning by asking: “How many times do we lead the way for other people, and the reverse too?”

This considerations led to a collective observation, based on a subjective perception common to all participants, about disability: although families today still have to face stigmatized views of disabilities – and, as one of them declared, “there is difficulty in accepting the people as they are” – our current society, in general, is more inclusive compared to that of other times. And this only happened, according to these women, because “many people has led the way for us to get here,” as another participant said, recalling the role played by the needle in Machado de Assis’ apologue.

This taking up of a passage of the narrative by the LabHum’s participants, after this observation, led another mother present to say something that translated an affection aroused in the whole group during the meetings: “In fact, today’s mothers and their special children are the needles for the new generations, leading the way for deeper social transformations, for the construction of a new society.”

This opinion led two other participants to comment in the same vein.

The first declared that “being a needle is an honor, because the important thing is to lead the way for others. But we are also threads, following the lead of other needles.” The second, in turn, admitted that “what I want to be in life is a needle and lead the way for other people.”

In the process of reframing filial disability and “special maternity” during LabHum’s activities, both issues frequently emerged, whether or not the topic of alterity was being discussed. It was possible to observe, however, that sometimes they appeared as expressions of subjectivity, while at other times they came up as almost didactic expositions of the problem.

Three of these passages, by different participants, deserve to be highlighted:

1. One participant disapproved of the term “special people” for people with disabilities, arguing that “special people are not people, but their needs” – in reflecting on the place of the other as a person with disabilities, in a society not yet fully inclusive;

2. Another commented on how transformative the experience of having a child with a disability is, admitting: “I changed after having my special daughter. And I am proud of the person I am today” – regarding reflections on pride, in analogy to the way this feeling was explored in Machado de Assis’ narrative, from the perspective of the needle in relation to the thread;

3. Yet another addressed the way in which society perceives “special mothers.” According to her, “the special mother is always being judged. When she is with her son, she is a warrior, a good person. But when she is not with her son, who needs her, she becomes a bad person and stops being regarded as a good mother” – regarding the question of judgment, addressed in Um Apólogo from the perspective of the thread, which accused the needle of having a “low and humble” role in the making of the dress.

These comments show the externalization of the self of these women, with respect to what they represent in relation to and in virtue of the other, fostered by the elaboration of the themes raised by a literary work.

Regarding the question of alterity in the passages 2 and 3 mentioned above, Paul Ricouer explains that “The self-designation of the speaking subject is produced in interlocutory situations where the reflexivity is combined with otherness [...]”²⁸28 Ricouer P. Percurso do reconhecimento. São Paulo: Loyola; 2006. (p. 111) and that “[...] the alterity of the other person, like all other alterity, is constituted in me and starting from (aus) me [...]”²⁸28 Ricouer P. Percurso do reconhecimento. São Paulo: Loyola; 2006. (p. 169).

Lévinas, in turn, in his analysis of the role of discourse and language in his formulations about the same theme, explains that

However, if the literary work promoted an awakening of affections and speech-language allowed the expression of viewed by these women as a plausible reality through the relationship formed in that encounter.

If the perception presented here resulted from the recognition of people with disabilities and their caregiver-mothers as others co-responsible for building a longed-for new sociocultural order, more inclusive and less discriminatory, we can thus argue that Machado de Assis’ fable, within the context of the discussions held during LabHum’s meetings, fulfilled an important role of reframing values and re-elaborating desires, as expected from a humanistic experience.

Final considerations

The high level of subjectivity perceived in the comments of the participants in the LabHum cycles, combined with the theoretical frameworks that guide the application of the methodology, allows us to conclude that this activity can be a tool to promote the reframing of opinions, values and concepts, in an experience of self-knowledge and knowledge of the other.

This, as seen, is indeed a humanistic approach, since it impacts, based on a process of awakening by art, three essential dimensions of existence: affection (which, in LabHum’s experience, derives from an individual reading of the literary work), intelligence (manifested in reflections on the themes raised by the narrative) and will (expressed in the way the effects of the experience affect the ethos of the participants, leading to a process of humanization).

In summary, the Laboratory of Humanities uses the aesthetic to access the ethical – sometimes even remodeling it – enabling, in an experience of meeting with the other, the opening of new perspectives, capable of promoting personal and collective changes, in private and/or professional life.

As Compagnon says in “What is Literature for?”, when he argues that “literature frees us from our conventional ways of thinking about life – ours own life and that of others”¹³13 Compagnon A. Literatura para quê? Belo Horizonte: Editora UFMG; 2009. (p. 50) and that literature’s “emancipating power [...] will at times make us feel like bringing down idols and changing the world. However, most of the time it will simply make us more sensitive and wiser; in a word, better”¹³13 Compagnon A. Literatura para quê? Belo Horizonte: Editora UFMG; 2009. (p. 50-1), LabHum’s experience with mothers of people with disabilities contributed, effectively, to the emergence of a more humanized and less stigmatized view of disability, of the socio-emotional impacts imposed by disability – and on them – and of the very role they play in society, as co-responsibles for promoting inclusion actions, practices, measures, strategies and policies capable of situating their children no longer in a condition of exceptionality, which should receive a differentiated treatment, but as part of a new, equitable, non-discriminatory and more humanized reality.

References

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