WEBVTT

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- Education in the countryside...

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- It\'s our right!

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- Youth who dare to fight...

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- Build people power!

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- Youth who dare to fight...

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- Build people power!

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Solidarity economy,
solidary popular economy,

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solidarity socio-economy,

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community economy,
good living economy,

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commons economy,

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workers economy,

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and why not the economy of workers
associated in the production of life?

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Our EFA here is 29 years old,

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it began during the construction
of the Sobradinho dam,

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which was a very historic
period here in the region,

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where some associations
came together

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with this ideal of intensifying
the youth of the countryside,

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because as the associations
was emptying

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because all the young people were
without opportunities in the region

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and were needing to
migrate to other regions.

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And the biggest issue
at the time was

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what to do to
keep young people,

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since there was no
education for the countryside.

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Then came the idea of ​​EFA,

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precisely with this already general
process of a contextualized education,

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an education that valued and realized
the wealth that existed in the countryside

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and also to show the youth, the
people of the semiarid region,

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that there was no need
to leave the field

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to get an opportunity outside.

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So the school, in a way, makes a
huge difference in the community,

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not only in terms of
academic training,

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but also on the social issue,
in a general way.

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because most students
that we have at EFA,

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they are all social activists
within the community,

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are community leaders,

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are leaders of associations,

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they are the ones who
make the mobilizations.

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We are now going to get to know
the inner area of ​​the school.

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That space is our central space,
which is called theosca,

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is where all the collective activities take place,

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and also the part of reflection, mystic,

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because although we don\'t have
a religious orientation

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because we have several religions in space,

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but we work a lot on this issue of ethics,

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of spirituality, of essence,
of that love, of fraternity,

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of solidarity, and these themes,
usually in the collective,

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are discussed in that space.

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Here we have the seventh grade classroom.

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The study plan, the secretariat organizes some theme.

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The last theme, in the last study plan,

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we stayed with Geração Juventude.

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We take it to the community,
the community comes together

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among the youth group,

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and discusses, brings answers to the school,

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and from the answers
we make common points,

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which are these posters
that are around the room.

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And from these commonalities we
started to make the Reality Notebook.

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Okay, this is the study plan,
the so-called Reality Notebook.

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We can understand that
this is our flagship,

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it is our main pedagogical
tool that we have at school.

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There is no EFAS without
this notebook, because here‚

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This is where you realize that contextualized
education is really working,

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because here they record the
development of the school,

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and their role in the community.

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Then they bring the portrait of
the community into the school

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and take the school into the community,

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therefore, a contextualized education.

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we also take the opportunity to
work on the scientific issue

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so that they don\'t have difficulties

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when they get to build their
scientific works, right,

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the spacing issue, the issue of...

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Preparation of own synthesis,

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and the writing, which is
one of the main points.

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I was not in the habit of reading,

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for me reading was an unknown
world, I never had this habit,

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but since I joined EFAS

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teacher Nelma provided this work,

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according to the pedagogy of alternation,
that we take the book home,

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we read, and we brought
the socialization

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telling what we understood
from the book.

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who keeps the school

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the cleaning, the production part,
help in the kitchen,

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are all students

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every student has their responsibility
within the sector, every day.

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And here is the seed bank,

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which is the most formal part
of contextualized education,

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where we work with Creole seeds.

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What is Creole seed?
It is the seed of passion,

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the seed that is passed from
generation to generation,

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so we are committed to
saving these seeds.

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When they finish the seeds
there in the community,

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they borrow the seed here,
plant it in the community,

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and then, when they
manage to produce there,

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they return twice what they
borrowed from the seed bank.

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For Paul Singer, the solidarity economy
is itself an educational act.

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Returning to the fundamental values ​​of the history of working class resistance,

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for him, training in solidarity economy,

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for being an antithesis of capitalism,

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presupposes processes of
collective re-education.

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Thus, based on popular education
and popular culture,

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the educational project
of the solidarity economy

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articulates associated work,

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culture and education.

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In addition to being
an experience for them,

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because we understand that here is a
laboratory where they do their experiments,

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it\'s also where we get food
from our own kitchen here,

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their food also comes from here.

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Bearing in mind that we are in
a period of extensive drought

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here in the region,

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the water we have here
comes from the river,

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we have a water pump here,

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and the fact that we are in a region
of the caatinga, a semi-arid region,

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within these experiences
they also learn

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how can they produce without
having to have this immensity,

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this huge amount of water,
as it was passed before.

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People justified that
they could not produce

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because there was
not enough water.

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And here we see
inside the production

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that there is a need to have water,
it is essential to have water,

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but what do you really need

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is to have the experience to know what
is the amount of water you need to have

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and the forms of irrigation, the forms of
watering so that water is not wasted, right?

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We have here a water
harvesting technology,

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which is the boardwalk cistern,

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because in the old days, in the
period of combating drought,

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what was actually lacking in our
semi-arid region was not the water itself,

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but it was... It was justice,
let\'s put it this way,

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because these public
policies were lacking

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for families to save water
during the rainy season,

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so that during the dry season
they could have water to use.

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So what was always denied within
the semiarid region was this justice,

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this right to families.

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So with these technologies

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we notice the change in
the semiarid scenario,

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because families now don\'t
depend on a water truck,

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because they have water in the
rainy season, which they keep,

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and during the dry season they use
this water for the family\'s production.

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And here at school they have, as most
student families already have at home,

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here at school we use it
to create experiences,

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to know the issue of the amount of water
for production within the experiments,

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and then later they take this
experience to the family.

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So this is the technology that changed
the lives of families in the semiarid region.

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Before public policies
arrived in our region,

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the idea here

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was to keep, here we use
the term \"cabresto\" a lot,

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to keep the families there
to secure the vote.

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Insured with what?

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Well, people had no
opportunity for education,

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they had no health,
they had no water,

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then

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I would give a kite car

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and that vote of that
family was guaranteed

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and our region, we know that
it has some limitations

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because of the semi-arid region,
because of the drought.

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Drought is present

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and we can\'t fight the drought,
because drought is a natural phenomenon,

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what we have to learn,

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was to live with the semiarid.

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For example, in our schools in
the past, what did we study?

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The Apple,

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which is something so far
away from us, right?

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For example, I\'m Ivo,

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when I was literate I had
to read a booklet that had

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\"Ivo saw the grape\"

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What is the grape?

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What was grape for Ivo,
if Ivo only knew umbu?

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What was present within
Ivo\'s life was the umbu.

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Why did they deny us
the wealth of the umbu

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and I had to know something
that was far away from me,

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there in the south of the
country, in other extremes?

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I\'m going to talk about a place
where I was born and raised

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Where there are beautiful women
at the cattle-catching parties,

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It\'s my deepest pride and my
greatest love in the world

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To talk about my dear semiarid

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There\'s the goat fair,
there\'s the umbu festival

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There\'s an accordionist who
sings from north to south

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Boy, think about a beautiful place

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Where the rich say we are poor

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But I think I\'m very rich

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Rich of what?

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rich in nature

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Where we find umbu tree,

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It looks like those princess dresses

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Now I\'ll finish, with my duty done

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Showing you what I\'ve learned

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And here comes that rich man with
white shoes saying he owns a bank

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Well, I think he\'s very cocky.

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Thank you very much.

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As a complaint, it is
nothing new to say

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that the world of work and
world of culture dichotomy

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is one of the hallmarks
of class society,

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in which the owners of the means of
production and their representatives,

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are considered the holders
of scientific knowledge,

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while to the sellers
of the workforce,

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it\'s up to them the
practical knowledge

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or popular knowledge,

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acquired in the live
experience of work.

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These knowledges are
validated, recognized,

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and even appropriated by
the capital itself.

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With regard to class struggle and
the liberation of the oppressed,

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not just any school or
any educational process

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that interests workers.

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The Florestan Fernandes
school, for example,

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designed and built by the
Landless Movement in 2000,

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is exemplary with regard to
emancipatory educational projects.

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Florestan Fernandes is not exactly

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a school of the
solidarity economy movement,

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but it is a school
of political training

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of activists from popular
movements around the world,

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especially in Latin America,

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who participate in courses,
seminars, conferences,

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of more than 500 volunteer teachers
from Brazil, Latin America,

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committed to social transformation.

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At the Florestan Fernandes
National School

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we offer 17 courses that are
part of our school calendar,

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and they are organized
by training centers.

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We have a national core,
an international core,

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a formal nucleus
and an urban one.

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So in the national nucleus is
the space where we have the debate,

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access to the theory of thinkers,

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Brazilians essentially,

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and the demands of the
Brazilian working class,

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but essentially from the
Landless Movement too, right?

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So, it is in the national nucleus that we
have the course for Landless Movement militants,

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it is one of the only courses in which only
Landless Movement militancy participates.

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But we also have a course that
is for popular movements,

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with organizations in Brazil,

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and courses on thinkers.

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There is a course on Rosa Luxemburg,
a course on Marx, on Lenin,

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a course on agrarian question,

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a course on LGBT,

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we have started a debate
on the racial question,

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then there is also a
debate on pan-Africanism,

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in addition to seminars and meetings
organized with parties,

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with unions, with associations,
with artists, religious‚

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People who are participating
in some way

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of a process of struggle
for social transformation.

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We are arriving in the cultural
space of the school.

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We do different activities,

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we honor a fellow Landless
Movement named Ulisses Manacas.

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And here is a place to
meet, to celebrate,

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of joy, of exchange,
of sharing,

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within the diversity of subjects
who participate in this school.

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We have moments when we have
20 organizations from Brazil here,

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10 from Latin America,

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and several others from other continents
who come to take international courses,

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so in fact this cultural environment
is a very rich place

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for us to think about what humanity
we want to build for the future,

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what project do we want to
build for the future.

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The Landless Movement, aware of the
need to organize peasant workers,

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decides to make a national school

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as a space essentially to build
unity among the militants,

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to jointly build the agrarian
reform project for Brazil.

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The movement, for example, is now
organized in almost every state in Brazil,

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so this movement with
such a large dimension,

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Brazil is a country of gigantic
geographic dimensions,

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and a movement that takes on a national
dimension, and such a large dimension,

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automatically it also needs to
organize training processes.

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Not that the training process is
disconnected from the struggle process,

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the process of struggle is
also a formative process.

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And the school develops
a pedagogical method

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which has the function
of being pedagogical,

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which has the function
of being a multiplier

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of an experience in which
people are active participants

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of the pedagogical process,

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so the school I think
fulfills this function

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to help people and rethink the
role of education and training,

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that has a position,

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dedicated to thinking
from our reality,

00:18:11.020 --> 00:18:15.060
not only social but political,
economic and cultural.

00:18:17.400 --> 00:18:21.700
Women are organized in the Landless Movement
from the start,

00:18:21.700 --> 00:18:23.740
because the Landless Movement
organizes families,

00:18:23.740 --> 00:18:27.490
so in families there is a
strong presence of women.

00:18:27.490 --> 00:18:31.160
And there is an issue that
is an impact on the movement,

00:18:31.160 --> 00:18:33.870
which is when we
start to conquer land,

00:18:33.870 --> 00:18:37.710
who guarantees the permanence on the
land and who organizes the production,

00:18:37.710 --> 00:18:39.920
essentially, it\'s women.

00:18:39.920 --> 00:18:43.800
So the debate on agroecology, on
the organization of cooperatives,

00:18:43.800 --> 00:18:48.720
depends a lot on the
ability of women to organize.

00:18:48.720 --> 00:18:53.940
But like all other spaces, we
are permeated with contradictions,

00:18:53.940 --> 00:18:57.770
and then the environment
of domestic violence,

00:18:57.770 --> 00:19:00.400
the problems of patriarchy,

00:19:00.400 --> 00:19:03.990
difficulties in relationships,
even with peers

00:19:03.990 --> 00:19:08.950
to make their own
militancy, prejudice,

00:19:08.950 --> 00:19:10.580
was very strong,

00:19:10.580 --> 00:19:12.000
I think we\'ve made
a lot of progress,

00:19:12.000 --> 00:19:15.330
but there are still
things to go on.

00:19:19.380 --> 00:19:24.630
In cities we know that women
are beaten mainly on weekends,

00:19:24.630 --> 00:19:28.720
especially at the
end of the day,

00:19:28.720 --> 00:19:31.970
after 17:00 until 22:00.

00:19:31.970 --> 00:19:35.940
And in the field, do
we have this information?

00:19:35.940 --> 00:19:39.900
What is the most critical moment
for women victims of violence?

00:19:39.900 --> 00:19:43.780
We have to think about this induced
methodology of making a diagnosis,

00:19:43.780 --> 00:19:48.320
use the methodology to
strengthen the collective.

00:20:04.340 --> 00:20:06.340
Food is a political act, right?

00:20:06.340 --> 00:20:10.140
And people need to eat well,

00:20:10.140 --> 00:20:11.140
a healthy food,

00:20:11.140 --> 00:20:13.970
so the movement has
this focus of thinking,

00:20:13.970 --> 00:20:16.520
organic production,
agroecological production,

00:20:16.520 --> 00:20:17.850
to feed society,

00:20:17.850 --> 00:20:21.190
feed the peasants and
also feed the townspeople.

00:20:21.190 --> 00:20:25.990
And with that focus, we were born with this
proposed agrarian reform, which at the time was classic,

00:20:25.990 --> 00:20:30.030
and today with this very proposal
of a popular agrarian reform,

00:20:30.030 --> 00:20:35.580
which has as its centrality the discussion
of the social function of the land.

00:20:35.580 --> 00:20:38.080
What is the social
function of the earth?

00:20:38.080 --> 00:20:40.080
It\'s about producing food.

00:20:40.080 --> 00:20:44.420
And what is the historic
mission of peasants?

00:20:44.420 --> 00:20:46.300
It is precisely to produce food,

00:20:46.300 --> 00:20:48.090
is to feed society.

00:20:48.090 --> 00:20:50.800
And the other historic
mission of the peasants,

00:20:50.800 --> 00:20:53.850
which is to be the
guardians of nature.

00:20:53.850 --> 00:20:58.190
So that\'s why we always have
this focus on preserving nature,

00:20:58.190 --> 00:21:01.560
and today also with another factor
that is not only to preserve,

00:21:01.560 --> 00:21:06.400
today is even to recover this
nature that is being degraded

00:21:06.400 --> 00:21:09.610
by this model of
agribusiness in Brazil,

00:21:09.610 --> 00:21:15.540
which is based on the chemical, the mechanical,
the genetic, and above all on the poison.

00:21:15.540 --> 00:21:20.580
Between the struggle for land and the struggle
for agrarian reform, there is a different nuance,

00:21:20.580 --> 00:21:24.500
because the struggle for land
is very demarcated by access,

00:21:24.500 --> 00:21:26.880
because we were
expropriated in the past,

00:21:26.880 --> 00:21:32.050
and this resumption of the peasant, his being
able to return to the land, is through access.

00:21:32.050 --> 00:21:36.600
But when you talk about the
struggle for agrarian reform

00:21:36.600 --> 00:21:42.770
the concept is expanded because it is
not only related to access to land.

00:21:42.770 --> 00:21:45.820
When you look at a peasant with
agrarian settlement, for example,

00:21:45.820 --> 00:21:49.490
and if you think, what are
the sets of relations

00:21:49.490 --> 00:21:53.370
that this settler experiences
in his daily life?

00:21:53.370 --> 00:21:56.990
He just doesn\'t go there to produce
lettuce, pumpkin, cabbage.

00:21:56.990 --> 00:22:02.420
This settler, first he will have
to relate to government agencies

00:22:02.420 --> 00:22:04.290
through public policies,

00:22:04.290 --> 00:22:06.420
he will relate to the bank,

00:22:06.420 --> 00:22:12.130
in the municipality where he lives, he
relates to the city hall, relates to health‚

00:22:12.130 --> 00:22:16.560
So think about popular agrarian reform,
first of all it is agrarian reform

00:22:16.560 --> 00:22:19.720
which has to have a leading
role for the people.

00:22:23.020 --> 00:22:28.860
Here we are approaching a space that for
us is super important in the Landless Movement,

00:22:28.860 --> 00:22:30.940
which is the food space.

00:22:30.940 --> 00:22:34.450
Healthy food, agroecological,

00:22:34.450 --> 00:22:38.740
produced by the hand of the peasants
who organize this school,

00:22:38.740 --> 00:22:42.960
but also the food we have at school

00:22:42.960 --> 00:22:46.420
is the result of the work of many
other peasants, who are not here,

00:22:46.420 --> 00:22:49.710
but which are organized
in our cooperatives.

00:22:49.710 --> 00:22:54.130
So a lot of beans, rice, milk‚

00:22:54.130 --> 00:22:56.220
Of the bulk of our food,

00:22:56.220 --> 00:23:00.520
comes as a donation from our
cooperatives and agro-industries.

00:23:00.520 --> 00:23:05.810
And at school we also have space
for the production of vegetables

00:23:05.810 --> 00:23:07.810
and orchard space.

00:23:13.530 --> 00:23:15.700
Courses that take place here

00:23:15.700 --> 00:23:20.200
we work with a dimension of pedagogy

00:23:20.200 --> 00:23:25.000
where study meets work.

00:23:25.000 --> 00:23:31.670
This group that is here today is from
the first French language class

00:23:31.670 --> 00:23:35.380
of training trainers
in political theory.

00:23:35.380 --> 00:23:39.930
We have Tunisia, Benin,

00:23:39.930 --> 00:23:43.270
Haiti is also in large numbers.

00:23:46.650 --> 00:23:50.110
What kind of story is this to say
that the only mode of production

00:23:50.110 --> 00:23:52.480
is the capitalist mode of production?

00:23:52.480 --> 00:23:56.070
There are other ways
to delight social life.

00:23:56.070 --> 00:23:58.370
Therefore, teaching materials

00:23:58.370 --> 00:24:02.790
say that it is necessary to enchant
life with solidarity finance,

00:24:02.790 --> 00:24:05.830
to enchant life with solidarity
collaboration networks,

00:24:05.830 --> 00:24:11.380
enchant life with the organization of
production, marketing, fair and solidary,

00:24:11.380 --> 00:24:13.420
enchant life with diversity,

00:24:13.420 --> 00:24:15.670
enchant life with popular education

00:24:15.670 --> 00:24:17.630
and the solidarity economy.

00:24:44.580 --> 00:24:47.160
As Professor Telmo Adams says,

00:24:47.160 --> 00:24:49.540
the solidarity economy movement

00:24:49.540 --> 00:24:53.750
requires structured
pedagogical mediations

00:24:53.750 --> 00:24:58.090
that can articulate
ethical-political formation

00:24:58.090 --> 00:25:00.680
and technical-productive training.

00:25:09.600 --> 00:25:11.520
This is a big challenge:

00:25:11.520 --> 00:25:15.280
How to technically organize
the production process?

00:25:15.280 --> 00:25:18.280
How to work? How to divide the work?

00:25:18.280 --> 00:25:23.830
How to make it economically viable,
distribute the fruits of labor,

00:25:23.830 --> 00:25:29.080
without hurting the ethical-philosophical
principles of the solidarity economy?

00:25:32.250 --> 00:25:36.050
Paulo Freire taught us that
education is a political act.

00:25:36.050 --> 00:25:38.840
In Pedagogy of the Oppressed, he says

00:25:38.840 --> 00:25:42.140
that it is not in silence
that men are made,

00:25:42.140 --> 00:25:46.970
but in the word, in the work,
in the action-reflection.

00:25:46.970 --> 00:25:53.270
And he says: \"What would become of
the oppressor if the oppressed asked \"why?\"