RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
1
Este conteúdo utiliza a Licença Creative Commons Attribution 4.0 International License
Open Access. This content is licensed under a Creative Commons attribution-type BY
Revista Brasileira de Educação do Campo
Brazilian Journal of Rural Education
ARTIGO/ARTICLE/ARTÍCULO
DOI: http://dx.doi.org/10.20873/uft.rbec.e12193
Education territories in Dual Education: school – family –
community
João Batista Begnami1, Antônio Cláudio Moreira Costa2, Erica Fernanda Justino de Freitas3,
1 Associação Mineira das Escolas Família Agrícola - AMEFA. Rua Maria Olívia de Jesus, n. 1710, Bairro Floramar. Belo
Horizonte - MG. Brasil. 2 Universidade Federal de Uberlândia - UFU. 3 Secretaria de Educação do Estado de Minas Gerais.
Author for correspondence: jobabe63@gmail.com
ABSTRACT. This article aims to discuss Dual Education and
compare it to Non-School Education. It is based on bibliographic and
documentary research, particularly considering the literature on Non-
School Education and Dual Education (Formation en Alternance). It
argues that the Popular Education movement points to learning
possibilities by expanding the education territories, with school being
just one of them. Dual Education as practiced in Agricultural Family
Schools is instilled with a notion of school that goes beyond its walls.
The Dual Education processes in those establishments break the
hegemonic ideologies that confine education territoriality to formal
school by allowing the engagement and interaction of different
education actors, times, and territories. By proposing new
methodologies for developing pedagogical praxis based on school–
community interaction, Dual Education recognizes the plurality of
training and learning processes developed in different times and
spaces. The training and learning processes that involve families and
partners, as well as those involving the students themselves, transcend
the school territory by expanding school to the community, social
movements, unions, social organizations, among others. As a result,
the school is forced to re-elaborate its own representations of locus of
knowledge production and to embrace other educational loci, i.e., to
expand how it sees and conceives of itself.
Keywords: non-school education, education territories, dual
education.
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
2
Territórios educativos na formação por alternância: escola
– família – comunidade
RESUMO. Este artigo tem como objetivo dialogar sobre a Formação
por Alternância e seus cotejos com a Educação Não Escolar. A
metodologia adotada para este trabalho foi a pesquisa bibliográfica e
documental. O artigo aponta que o movimento de educação popular
indica possibilidades de formação que ampliam os territórios da
educação, sendo a escola apenas um deles. A Pedagogia da
Alternância praticada nas Escolas Família Agrícolas também
apresenta concepções da escola para além dela. Os processos
formativos desenvolvidos na Formação por Alternância nessas escolas
rompem com lógicas ideológicas hegemônicas que limitam a
territorialidade educativa ao âmbito escolar formal ao colocarem em
interação diferentes atores, tempos e territórios educativos. Ao propor
novas metodologias para o desenvolvimento da práxis pedagógica
pela interação escola e comunidade, a Pedagogia da Alternância
reconhece a pluralidade dos processos educativos desenvolvidos em
diferentes tempos-espaços. Os processos formativos que envolvem as
famílias e parceiros, assim como os processos educativos junto aos
estudantes alternantes, extrapolam o território escolar e se expandem
para outros territórios, a comunidade, os movimentos sociais,
sindicais, organizações sociais, dentre outros. Nesse movimento, a
escola é tensionada a reelaborar suas representações sobre o seu lugar
de produção do conhecimento e assumir os demais lugares com suas
dimensões educativas, ampliando a visão e o conceito de escola para
além dela mesma.
Palavras-chave: educação não escolar, territórios educativos,
pedagogia da alternância.
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
3
Territorios educativos en formación en alternancia:
escuela - familia - comunidad
RESUMEN. Este artículo tiene como objetivo dialogar sobre la
Educación en Alternancia y sus colisiones con la Educación No
Escolar. La metodología adoptada para este trabajo fue la
investigación bibliográfica y documental, basada en la revisión de la
literatura de autores que abordan la teoría de la educación no escolar y
la pedagogía de la alternancia. El artículo señala que el movimiento de
educación popular indica nuevas posibilidades de formación,
ampliando los territorios de la educación, siendo la escuela solo uno
de ellos. La Pedagogía de la Alternancia que se practica en las
Escuelas Agrícolas Familiares también presenta conceptos de escuela
más allá de ella. Los procesos formativos desarrollados en formación
por alternancia en estas escuelas rompen con lógicas ideológicas
hegemónicas que limitan la territorialidad educativa al ámbito escolar
formal al poner en interacción diferentes actores, tiempos y territorios
educativos. Al proponer nuevas metodologías para el desarrollo de la
praxis pedagógica a través de la interacción entre escuela y
comunidad, la Pedagogía de la Alternancia reconoce la pluralidad de
procesos educativos desarrollados en diferentes tiempos-espacios. Los
procesos de formación que involucran a familias y socios, así como
los procesos educativos con los estudiantes alternos, van más allá del
territorio escolar, se expanden a otros territorios, la comunidad,
movimientos sociales, sindicatos, Organizaciones Sociales, entre
otros. En este movimiento, la escuela se tensa para reelaborar sus
representaciones sobre su lugar de producción de conocimiento y
asumir los otros lugares con sus dimensiones educativas, expandiendo
la visión y el concepto de escuela más allá de sí misma.
Palabras clave: educación no escolar, territorios educativos,
pedagogía de la alternancia.
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
4
Introduction
This article represents the collective effort of three education researchers committed to
liberating education as posited by Paulo Freire for peasant communities. Our aim is to
contribute to a critical reflection on the possibilities of Non-School Education, i.e., learning
and training transcending the classroom.
We understand that the school is an education space/territory, but it is neither the only
one nor the most effective one. The Brazilian school has been both explicitly and implicitly
engaged in maintaining the social order, i.e., it has been committed to maintaining the elite’s
status quo instead of promoting social transformation.
Changing this has always been in the debates of progressive educators enlightened by
the Marxist theory. New ways of conceiving of training and learning processes for the
working class have blossomed from critical reflection and the seeds of inclusive, secular, free,
quality education. A case in point is the Popular Education movement inspired by Paulo
Freire’s ideas in the 1960s, but other movements have, too, incorporated the principles of
Popular Education and added further elements, thereby enhancing the transforming power of
education.
We present Dual Education (Formation en Alternance) as a Non-School Education
strategy that dialogues with school education and other training and learning possibilities to
expand the education territories. To this end, we carried out documentary and
bibliographic research.
This article consists of three sections. In section 1, we argue that there are other
education spaces/territories beyond the formal school. We present our notion of education
territories and the movements that have urged an understanding of Non-School Education –
especially as developed by social movements – as a pedagogical praxis committed to
democratizing knowledge. In section 2, we depict Dual Education as an education strategy
that conscientiously dialogues with school and non-school spaces and, therefore, contributes
to expanding the education territories. As a school of experience, Dual Education seeks to
restructure school times and spaces based on the concrete reality of those individuals directly
and indirectly involved in the education process. In section 3, we highlight some
methodological strategies used in the development of Dual Education experiences to ensure a
more humanizing, inclusive training process, one centered on a dialectical dynamic that
allows both educators and students to analyze, understand and act upon reality with a view to
transforming it.
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
5
We expect that this article fosters debates about the importance of valuing experiences
that take place outside the classroom.
Education beyond the school
“Education is also responsible for both opening the doors of the mind and heart and unveiling
horizons for the shared construction of more humanized societies.”
i
(Brandão, 2002)
Envisioning education possibilities that can transcend the school territory is a necessary
step towards enforcing Article 26 of the Universal Declaration of Human Rights.
The school is undoubtedly a privileged place for developing teaching/learning
processes, but education cannot be restricted to that. This is consisted with Article 1 of Act
No. 9394/1996, which establishes the Brazilian Education Framework and Guidelines:
“education encompasses the learning processes developed in the family, through human
coexistence, at work, in teaching and research institutions, in social movements, in civil
society organizations, and in cultural events”
ii
(Brasil, 1996).
Following suit, this article points to the possibility of expanding the education territories
and current pedagogical practices. We understand education as an immaterial territory based
on Fernandes’s (2010) assumption that
the immaterial territory is related to control/mastery over the knowledge construction
process and its interpretations. Therefore, it includes theory, concept, method, methodology,
ideology, etc. Building knowledge is also a territorial dispute that takes place in the
development of paradigms or theoretical frameworks.
iii
(Fernandes, 2010, p. 15).
Drawing on Fernandes (2010), we infer that the education territory in Brazil is, and
always has been, pervaded by ideological and class disputes. The political and social context
in the 1960s was conducive to the creation of new education spaces/territories and new
education paradigms in Brazil. Driven by the liberation theology and the ideas of Brazilian
educator Paulo Freire, the social movements – especially the peasant leagues (ligas
camponesas) and the Basic Ecclesial Communities (Comunidades Eclesiais de Base) – began
to claim a different type of education, one capable of building historical subjects rather than
automatons who obey to the social order established by the ruling elites. Popular Education
emerges in this context – closely linked to the popular struggles and social movements and
established outside the official technocratic contexts, it pushed the Brazilian government to
incorporate its principles (Gadotti, 2012).
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
6
In that period, the epistemological paradigm of Popular Education was the search for
awareness raising. The function of education should be to humanize human beings, and
humanization fundamentally involves the dialogical connection between different historical
subjects, with a view to revealing their world and exploring their potentials and
contradictions. As such, the education territory could not be limited to the school. This
perspective is consistent with Pedro and Stecanela, who state:
… as knowledge, including its production and/or apprehension, is an immaterial territory, it
is not necessarily linked to a fixed institution, it takes place through teachings in formal and
informal spaces, it is based on the living experiences of a people, it is an integral part of its
culture.
iv
(Pedro & Stecanela, 2019, p. 588).
Drawing on Pedro and Stecanela (2019), we assume that Popular Education does not
deny the school territory, but it rather proposes to expand it to beyond the classroom, while
also transforming the traditional, banking, elitist, excluding school into a space where the
communities’ knowledge can dialogue with historically established knowledge. For Gadotti,
Popular Education is
… a theoretical paradigm which seeks to code and decode whatever generates popular
struggles, one which seeks to collaborate with social movements and political parties that are
a conduit to these struggles. It seeks to reduce the impact of social crisis on poverty and to
give voice to the indignation and moral despair of the poor, the oppressed, the indigenous,
the peasant, the woman, the black, the illiterate, and the industrial worker.
v
(Gadotti, 2007,
p. 24).
Gadotti (2012) clearly emphasizes that
… one of the original principles of Popular Education has been the creation of a new
epistemology, one which is based on the deep respect for the commonsense that popular
sectors bring into their daily practice, while also challenging this commonsense and trying to
unveil theory from popular practice. Such a theory is not yet known by the people, but it, too,
needs to be challenged to incorporate a more rigorous, scientific, unitary reasoning.
vi
(Gadotti, 2012, p. 14).
Educator Moacir Gadotti is precise when it comes to Popular Education. However, the
epistemological genesis of Popular Education is found in Paulo Freire. Based on a critical
analysis of formal education, Freire (1983), in his classic work, points to ways to build
liberating education, one which transcends the school territory.
As pointed out before, this way of educating was first identified as Popular Education,
but later scholars have referred to it as a Non-Formal Education process. Coombs (1968) and
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
7
the United Nations Educational, Scientific and Cultural Organization (UNESCO, 1972) were
pioneers in the use of the term Non-Formal Education (Cazelli, Costa & Mahomed, 2010,
apud Marquês & Freitas 2017) as a way to conceive of education beyond the school.
The Brazilian and the international literatures qualify as formal the education processes
developed within the territorial limits of the school. Meanwhile, the Brazilian literature
particularly qualifies as non-formal or informal those education processes developed outside
the school territory. Gohn (2006) defines those three education processes as follows:
Formal education is the one developed in schools, with previously established syllabuses;
informal education is the one whereby individuals learn during their socialization process –
in the family, neighborhood, club, friends, etc. – one which is instilled with their own values
and cultures, with inherited feelings and senses of belonging; non-formal education is the
one whereby an individual learns “in the world of life”, via processes of sharing
experiences, especially in everyday collective spaces and actions.
vii
(Gohn, 2006, p. 28,
underline added).
The author particularly states that
Non-Formal Education designates a process with several dimensions, such as political
learning of the rights of individuals as citizens, qualification of individuals for work through
the learning of skills and/or development of potentials, learning and practices that enable
individuals to form organized groups to solve daily collective problems and pursue
community objectives, learning of content that allows individuals to read the world and
understand what is happening around them, education developed in the media and by the
media (especially the electronic media).
viii
(Gohn, 2006, p. 28).
Gohn’s propositions suggest that the operationalization locus of these education
processes is well demarcated, with each of them being completely unrelated to the other.
However, we believe that they have at least one point in common, one which is related to
intentionality. In fact, we believe that the act of educating is not neutral – whoever educates
has an objective, an intention.
A new pedagogical perspective emerged in the mid-1980s, and especially in this first
quarter of the 21st century: Non-School Education (NSE). This perspective embraces the
continuous creation and recreation of different teaching and learning possibilities beyond the
school. According to Severo (2015),
[t]he emergence of NSE as a perspective for developing training and learning practices that
meet demands beyond the school is part of a context crossed by social, political, and
economic factors related to the globalization process and by cultural factors generated by the
momentum of contemporary technology-based communication and experience exchange.
From a theoretical point of view, NSE is related to current notions within pedagogy that
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
8
expand the meaning of human education based on diversified, complex, dynamic, and
interconnected teaching and learning processes that take place in spaces and times beyond
the school institution. Such notions include permanent education, lifelong education, integral
education, social education, to name but a few.
ix
(Severo, 2015, p. 562-563).
Severo (2015) seems to suggest that NSE does not ignore the potentials and specificities
of the school. It rather seeks to build pedagogical practices that dynamize knowledge
production/reproduction and learning processes while also making them socially useful
beyond the limits of the school in contemporary times. NSE “not only brings forward new
educational practices, but also challenges, directly or indirectly, the function of both the
school and what is expected to be learned within this institution”
x
(Severo, 2015, p. 565).
Importantly, NSE cannot be categorized as a type of education, whether formal,
informal or non-formal. It permeates all these types of education processes by exploring their
convergent aspects. Severo (2015) also states that
NSE can be conceptualized as a thematic category that encompasses training and learning
practices carried out outside the school. It is, therefore, more appropriate to refer to
education spaces where non-formal and informal processes take place, although in some
cases it is possible to recognize formal activities that occur outside the school, in
unconventional contexts. Similarly, the school can be the context of Non-Formal Education
activities, as in the case of social education practices in school institutions. These are an
ongoing effort to introduce complementary and integrative activities into the school syllabus
and curriculum, such as music, artist and sport workshops, and community outreach
programs.
xi
(Severo, 2015, p. 565).
Based on these assumptions, we argue that Dual Education is fundamentally a Non-
School Education process, insofar as it is part of the lifelong learning paradigm. This
paradigm allows for “actions that extend the training and self-training times and spaces, based
on the contextual needs of both subjects and communities as they emerge in the human
sociability and work dimensions”
xii
(Severo, 2015, p. 566).
More than a Non-School Education praxis, Dual Education is a school of experience
based on open, plural, contextualized educational practices, one whereby the individuals’
culture and the experience is the cornerstone for critical, creative knowledge and attitudes. In
our view, Dual Education is part of the field of Pedagogies of Praxis and takes inspiration
from Marxist scholars such as Pistrak (1981) and Gramsci (2001).
Pedagogy of Praxis is the theory of a pedagogical practice that seeks not to hide conflict,
contradiction; on the contrary, it seeks to understand them as inherent to human
existence, to make them explicit, to coexist with them. It is sparked off by dialectics. For
Pedagogy of Praxis, the school should pursue social goals, rather than only pedagogical
goals
xiii
(Gadotti, 2012, p. 17).
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
9
Therefore, it is the product of a dialectic with several dimensions: “as the unique
experience of each person, it is also the most complex of social relations, since it is inscribed,
at the same time, in the cultural, labor and citizenship dimensions”
xiv
(Delors, 1999, p. 107).
Dual Education: the school of experience
Dual Education involves education processes in school and non-school times and
spaces. In other words, it seeks the training and learning unity of the school territory
articulated with the territories of the family, the community, the work etc. – in sum,
articulated with the social practices. Pineau (1999) defines Dual Education as a school of
experience. “The school of experience is in itself a school of action. Its logic is less of
discourse than of action”
xv
(Pineau, 1999, p. 56). Dual Education is at the intersection of
school education and Non-School Education.
Gimonet (2007, p. 67) presents Dual Education as a “pedagogy of the borders” (in
Portuguese, “pedagogia das orlas”). The border as an edge, a frontier, a place of passage
between two paradoxical realities, a place of ruptures and relationships. Spontaneous,
informal, random training and learning processes occur in the relationship with the
environment in everyday life.
For Gimonet (2007, p. 141-142), all experiential training and learning can be
“educational, insofar as the dual learner is engaged in real situations and in all their
dimensions: cognitive, affective, social”
xvi
, with the person embraced in their entirety and no
confinement to practical knowledge. If not all knowledge is learned in the school space, then
how can we learn what we know beyond the school’s territorial borders?
In fact, knowledge acquisitions through experiences are so vast and varied that school
systems ignore them most of the time. The challenge is to recognize and validate them
institutionally through the school system and the university. We are facing the debate between
commonsense and science, which challenges old impasses about the place of science in
human education and the place of commonsense in science production.
Pineau’s approach to the knowledge from experience is similar to Paulo Freire’s
“knowledge made of experience” (in Portuguese, “saber de experiência feito”). In his
posthumous work, Freire (2001) argues:
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
10
one thing remains in me, as a person and as an educator, whether thinking about educational
practice or doing educational practice; it is a deep respect for the figure of the learner, the
learner’s taste and the learner’s training and learning ... And a great respect, too, for the
knowledge “made of experiences only” (in Portuguese, “só de experiências feito”), as
Camões says, which is exactly the commonsense knowledge. I disagree with scholars who
despise commonsense, as if the world had started from the rigor of scientific knowledge. No
way! Rigor came later.
xvii
(Freire, 2001, p. 232).
Freire does not idealize, but rather seeks in his work to value and legitimize the
knowledge from experience. In Pedagogy of the Oppressed, he criticizes the oppressive
ideology that underrates the individual, considered incapable, to spread the absolutization of
ignorance and strengthen the dichotomous view between “those who know” and “those who
do not”. Hence, he states that “there is neither absolute knowledge nor absolute ignorance;
there is only relativization of knowledge or ignorance”
xviii
(Freire, 1993a, p. 29). Freire
reiterates his disagreement with the scientistic view that overvalues science and downplays
commonsense; he urges for “demystifying science, that is, putting it in its proper place”
xix
(Freire, 1993a, p. 12).
Freire’s knowledge made of experience represents an important contribution to
appreciating commonsense as a way to explore what it has of sound sense in a critical
perception of the term (Freire, 1992, p. 26). He criticizes those who go to popular
communities with their pre-established theoretical frameworks without taking into account
what they already know and how they know it (Freire, 1993a, p. 58). Freire (1993b) refers to
the expression “knowledge made of experience” in Kosik (1976) as the basis for
understanding the immediate knowledge that characterizes everyday life. Freire (1993b) states
that there are two ways of moving in the world, the spontaneous and the systematic, both of
which resonates in a debate on the theory–practice relationship, and that those two
movements are only perceived and understood in their contradictions to one another.
Speaking of the world’s epistemological diversity, Santos (2005, p. 97) shares
similarities with Freire when he says that “all knowledge is partial, and social practices are
rarely based on a form of knowledge”
xx
. Both value commonsense as one of the ways to de-
dogmatize science. In several other passages in other works, Freire uses the expression
“knowledge made of experience”, always seeking to reinforce knowledge from experience as
a starting point to build systematic knowledge, with both containing ignorance and wisdom.
Both Freire’s and Santos’s perspectives are consistent with our reflection on the possibility of
having other training and learning spaces that reverberate in the education processes beyond
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
11
the school. As the school is not the only place of training and learning, Dual Education seeks
to associate and integrate other areas of knowledge and integrate action and reflection.
Some factors condition the experience in the formative process. Factor 1 is time. “The
formative contribution of experience is linked to time, including when it comes to personal
development. ‘Another time, another custom,’ a proverb says”
xxi
(Pineau, 1999, p. 59). Factor
2 is that formative training and learning are linked to the nature of the experience. It can also
be deforming, because “there are bad experiences, which hurt to death, traumatize, and
paralyze for life”
xxii
(1999, p. 59). Factor 3 has to do with the personal dimension. Some
people manage to turn everything into opportunities for development, but some are unable to
do much due to the most diverse obstacles and resistances.
Just like Freire does not idealize, but rather seeks to appreciate and legitimize
knowledge from experience, Pineau (1999) also takes experience as a starting point in a
formative process. However, according to Pineau (1999, p. 59), “experience does not
automatically contribute to people’s development”
xxiii
. When he introduces Dual Education as
one of the possibilities to account for experience in the curriculum, Pineau (1999) mentions
three conditions for experience to become a training factor.
Condition 1 is having direct experience in the reality, i.e., experience imbued with
concrete action and interaction. This condition is insufficient, but it represents the starting
point. Everyone is ignorant at some level, as Freire says, but everyone also has knowledge
made of experience. Ana Lúcia Souza de Freitas (2010), in the entry “knowledge made of
experience”, refers to “learning from listening” in Paulo Freire’s work. She comments the
following:
The author refers to learning from listening as a way to transform the authoritarian discourse
of those who speak to the students into a horizontal act of speaking with the students.
Knowing how to listen is an attitude of respect for the students’ knowledge made of
experience.
xxiv
(Freitas, 2010, p. 366).
The process of writing this article was an opportunity to meet one of our fellow co-
authors. Were it not for this writing opportunity, we might not have met. In this co-authorship
opportunity, we are doing a little experiment. Will it be formative? Yes, like the second
condition that we will deal with next, namely reflection.
Condition 2 for an experience to be formative is reflection. We need to turn to
experience, surround it with observation, oral and written communication, confrontation,
questioning, analysis, transformation, if we are to move from concrete, particular experience
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
12
to a well-thought, reflected experience, and then to general knowledge. This movement can be
understood as awareness-raising. The school of experience combines the time for interaction,
for the experience itself, with the time for reflection. If the time for interaction is strong, the
time for reflection becomes longer and deeper for the actual understanding of what has been
experienced (Pineau, 1999).
Condition 3 could include Dual Education in
moving from interaction to reflection, back and forth. No love without reciprocity ...
Interaction must be associated with reflection. And reflection is associated with action. This
leads to an intelligent action that the Greeks called praxis.
xxv
(Pineau, 1999, p. 60).
In his interpretation, Paolo Nosella (2007) goes in this direction when he conceptualizes
Dual Education in the first work on the topic in Brazil, published in 1977.
The basic formula of Dual Education, as it is easy to see, expresses a very precise political
commitment: it rejects discrimination against rural men and rural cultures, it founds the
education process upon the fundamental, inalienable responsibility of the family and the
community, as well as on the dialectic between practice and theory.
xxvi
(Nosella, 2007, p.
8).
Thus, the gentle clash between action and reflection, in the words of Pineau (1999,
p. 61), leads to an understanding of education beyond the school in the Dual Education
processes. From this perspective, he refers to Dual Education as a “crossing-school of
experience” (“trans-escola da experiência”), i.e., an interacting school based on integrative
exchange between experience and science, with reflection integrating with action and action
becoming an intelligent action in a perspective of praxis.
Education territorialities in Agricultural Family Schools
When referring to the territorialities of Dual Education, we point out its ability to
occupy different spaces and adapt to the needs of the immediate context. A possible example
of Non-School Education is materialized, in our view, in the practices of the Family Centers
for Dual Education (in Portuguese, CEFFAs – Centros Educativos Familiares de Formação
por Alternância), which are linked to the Agricultural Family Schools (in Portuguese, EFAs –
Escolas Famílias Agrícolas).
In this context, we analyze how Dual Education promotes interaction across education
territories “school-family-community”, i.e., Dual Education as a pedagogy of borders, one to
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
13
travel across and integrate, avoiding ruptures, dissociations, and juxtapositions of experience
and science. This requires the planning and organization of a pedagogical device aimed at
allowing training times and spaces to interact, relating the different curriculum components,
preventing knowledge fragmentation and the humanist vs. technical training dichotomy,
associating families and communities to the training process, and mediating the follow-up of
students in their families and communities (Gimonet, 2007; Begnami, 2019). This section
analyzes Non-School Education processes by building on the Study Plan, the Family Training
Plan, and Visits to Families and Communities (in Portuguese, Plano de Estudo, Plano de
Formação das Famílias, and Visitas às Famílias Comunidades, respectively).
The Study Plan is one of the main Pedagogical Mediations of the Dual Education
practiced at the CEFFAs. It comprises a set of topics decoded from participatory research
with communities in the territory covered by the education center. It is a generative theme, or
articulator of block-release sequences. Its purpose is to facilitate the research of reality with a
view to understanding and transforming it. Such research, carried out in the school time, is
further pursued by the students in their time with their families and communities. It allows
students to immerse themselves in the daily lives of their families and communities, as well as
to collect data and record them through listening, observation, experiences, interviews,
questionnaires, etc. Back at school, the students share their data in a conversation circle called
“Placing in Common” (in Portuguese, “Colocação em Comum”). The collective synthesis
produced in this activity serves as a basis for dialoging, in a horizontal perspective,
knowledge from experience with academic knowledge of both general training and
professional training. This process culminates with the students returning to their
families/communities to carry out the Return Activities (in Portuguese, “Atividades de
Retorno”), i.e., activities designed to act upon reality in the light of more in-depth theoretical
reflections made in the school time-space.
The Study Plan provides the training unit in three stages – family/community-school-
family/community – by articulating knowledge construction based on the dialog of different
types of knowledge in an action-reflection-action cycle. Based on the Non-School Education
theory, we observe that the Study Plan promotes the students’ school and Non-School
Education processes, while also involving their families’ and communities’ Non-School
Education as students manage to develop participatory research and provide feedback through
interventions or experiments guided by the Return Activities. The students seek to contribute
with solutions to problems identified in the scope of social and family production and
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
14
organization, to pass on information of interest to the community, and to carry out training
activities, among others resulting from the current topic. To that end, families and
communities need to be informed and trained to get involved in the co-forming process of
Dual Education.
The Visit to the Family and Community is one of the mediations of the relationship
between the school-family-community spaces-times, “it aims to bring educators closer to
families and to the students’ life and work”
xxvii
(Telau, 2015, p. 35). It enhances the
pedagogical bond between school and family and allows the school to bring the school closer
to the students’ and their communities’ social, economic, political, and cultural life. It
becomes one of the primary sources for educators to learn popular knowledge. They learn
from the knowledge gathered by the students’ research, but they can reinforce and expand
their views on the families’ and communities’ daily lives through their visits. This reinforces
the counter-hegemonic logic that communities and their experiences do teach, too.
During the visits, the educators follow the students in their social and educational
activities planned for the family/community time-space, the Study Plan research, the Return
Activities, and the elaboration and implementation of the Professional Youth Project (in
Portuguese, Projeto Pessoal do Jovem – PPJ, as explained below), among others. It represents
an opportunity to: observe and understand the students’ and their families’ specificities, their
problems, potentials, and perspectives; assess development against the educational, social,
economic process; reinforce the families’ roles and responsibilities in the Dual Education
process; and raise awareness about the importance of their role in the school’s self-
management. The narratives about the activity results point to its importance to creating an
environment of mutual trust.
The PPJ begins with a discussion about the students’ Life Project (Projeto de Vida). As
the apex of the educational path, it is based on the Pedagogical Mediations of Dual Education.
Its preparation is guided by a diagnosis of social, economic, and environmental feasibility.
The Study Plans enhance its preparation. The Visits to Families and Communities reinforce
its definition and implementation. Its purpose is to encourage learning about the design of
projects that enhance opportunities for generating work and income from the perspective of
solidarity economy and sustainable life production and reproduction.
In addition, the Visit to the Family and Community provides an opportunity to
exchange popular knowledge, experience, and scientific knowledge. First, the educators
prepare to the Visits. They plan the objectives, the schedule, and their distribution in the
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
15
territory. During the visits, they apprehend the territorial reality, both material and immaterial,
of the students, their families, and their communities by engaging in their homes and
properties. Upon returning to school, they challenge themselves to systematize the
information and to pass them on to the group of educators. This moment allows the school to
get to know the reality of both its students and its territory and to organize itself to meet
their needs.
The Visit to the Family and Community constitutes an opportunity to apprehend the
explicit and implicit demands of the families’ and the communities’ daily lives, which
transcends pedagogical organization and educational performance. It works as a means of
permanent diagnosis that updates the topics in the students’ Study Plan and provides elements
for further topics aimed at family education, thereby giving cohesion to the processes. The
topics go beyond the school dimension to cover the community in its entirety and deal with
agricultural issues, psychosocial issues, or any other emergent issues.
In doing so, both school and community promote the collaboration and
complementarity between academic knowledge and popular knowledge. Despite the
challenges of social and militant participation, the EFA has their Association self-managed by
the own peasant families and their social partnerships as one of its fundamental pillars. This
Association is evidence that this school emerges from a movement of struggle, emphasizing
the basic principle of community participation in the defense of rights to quality education for
the peasants. As such, its managerial board is basically occupied by parents, caregivers,
and partners.
The organization of a school institution with an educational project articulated to the
political, economic and cultural conceptions of the countryside requires this group to follow
an institutional sustainability project and be aligned to the struggle to maintain the collective
project. In this participatory movement, families learn to relate more closely to each other, to
claim rights from the government, to establish networks with other social movements and
unions, to strengthen the Association and the partner network, and to be familiar with the
current educational legislation (Cavalcante, 2010).
The EFA Association’s management staff is one of the strategies adopted to mobilize
the participation and leading role of all individuals, especially women and young people, who
generally occupy fewer decision-making spaces. In addition to learning practice in the
Association’s daily life, the management staff are trained in associativism and cooperativism
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
16
as a means of promoting the members’ qualification and strengthening their associative and
cooperative life.
The Family Training Plan is another Non-School Education strategy in the EFAs. It is
guided by the EFA political movement at the national and state levels and seeks both to
strengthen the families’ and communities’ roles in its organizational base, and to provide
opportunities for qualifications in several areas.
The Plan consists of four structuring formative dimensions: Association, Dual
Education, Human Education, and Sustainable Development. The Association dimension
addresses topics related to associativism and cooperativism in general, mainly the specific
aspects of the EFA Association, its purposes, and its commitment demands from families. The
Dual Education dimension addresses Pedagogical Mediations, which demand a more effective
participation of the families in the study process, especially in the activities planned for
community time – what is expected of the families at this time together with the students is
understanding, support, motivation, and accompaniment. The Human Education dimension
involves reflections on generational relationships, life projects, political engagement, etc. The
Sustainable Development dimension addresses topics related to agricultural practices, adding
value, marketing, etc.
When considering the family–school link in the construction of different types of
learning, an intense movement of knowledge exchange stands out, one whereby they
reciprocally (re)cognize and strengthen each other. The topics chosen for further study
concern the needs expressed by families and/or issues perceived by the school as potentially
relevant. Reality provides the elements that will be decoded into training contents in a
dialectical relationship, thus fulfilling the social function of education, which is to interpret
and act on reality to transform it. Freire (2004) says that education is a process whereby
human beings can transform themselves and their social context.
In our analysis of EFA, some of the educational practices, despite their links with
formal school, also present Non-School Education dimensions, both in the regular education
processes that have students alternate spaces-times in the school and family-community and
in the education processes that link families, community leaders and professionals, and their
social partners. This demonstrates that the educational practices in the EFAs manifest the
conception of school beyond itself, as promoted by Dual Education. This finding points to the
need for further studies.
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
17
Final remarks
Surpassing the hegemonic ideological logics that confine education territoriality to the
formal school environment is a complex task, because the school has been historically
conceived of as the only space capable of developing valid/socially accepted training
processes. However, counter-hegemonic educational movements emerged to challenge the
centrality of the formal school in the last quarter of the 20th century. The Popular Education
movement represented by Brazilian educator Paulo Freire has pointed to new training and
learning possibilities, with the school being just one of them.
The education territories are not limited to an epistemological dispute, as we should be
committed to guaranteeing the right to education for all, a subjective right of all citizens. Our
reflection in this article evinces that the formative processes in Dual Education intermediate
school education and Non-School Education, thereby significantly expanding the
education territory.
The territories in Dual Education propose new methodologies for pedagogical praxis.
Restructuring the curriculum by having the students’ and the communities’ knowledge as its
cornerstone re-signifies knowledge. The different experiences identified in the pedagogical
journey provide the guidelines to be observed in the training of the intra-school and extra-
school community. In this challenging context, both school and community integrate a whole
and seek to encompass the plurality of learning built in different experiences.
The training and learning processes that involve families and partners, as well as those
involving the students themselves, transcend the school territory by expanding school to the
community, social movements, unions, non-governmental organizations, etc. As a result, the
school is forced to re-elaborate its own representations of locus of knowledge production and
to embrace other educational loci, i.e., to expand how it sees and conceives of itself, thereby
reinforcing Dual Education as a pedagogy of the borders. This practice helps the EFA project
to strengthen and guide the communities’ project building on sustainable life production and
reproduction.
This article points to the relevance of reflecting on and further studying Non-School
Education in the context of training experiences in Dual Education.
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
18
References
Begnami, J. B. (2019). Formação por Alternância na Licenciatura em Educação do Campo:
possibilidades e limites do diálogo com a Pedagogia da Alternância (Tese de Doutorado).
Universidade Federal de Minas Gerais, Belo Horizonte.
Brandão, C. R. (2002). A educação popular na escola cidadã. Petrópolis-RJ: Editora Vozes.
Brasil, (1996). Lei de diretrizes e bases da educação nacional – no 9394/96. Recuperado de:
http://www.planalto.gov.br/ccivil_03/leis/l9394.htm
Cavalcante, L. O. H. (2010). Das políticas ao cotidiano: entraves e possibilidades para a
educação do campo alcançar as escolas no rural. Ensaio: aval. pol. públ. educ., 18(68), 549-
564. https://doi.org/10.1590/S0104-40362010000300008
Coombs, P. H. (1968). La crise mondiale de l'éducation. Une analyse de systèmes. Paris:
PUF.
Delors, J. (1999). Educação: um tesouro a descobrir. 2. ed. São Paulo: Cortez.
Fernandes, B. M. (2010). Sobre a Tipologia de Territórios. Recuperado de:
http://www.gepec.ufscar.br/publicacoes/ruralidade/sobre-a-tipologia-de-
territorios.pdf/at_download/file.
Freire, P. (2004). Pedagogia da tolerância. São Paulo: Unesp
Freire, P. (2001). Pedagogia dos sonhos possíveis. São Paulo: Unesp.
Freire, P. (1993a). Política e educação: ensaios. São Paulo: Cortez, 1993a. (Coleção questões
da nossa época), v.23.
Freire, P. (1993b). Professora sim, tia não: cartas a quem ousa ensinar. São Paulo: Olho
D’Água.
Freire, P. (1992). Pedagogia da Esperança: um reencontro com a Pedagogia do oprimido.
Rio de Janeiro: Paz e Terra.
Freire, P. (1983). Pedagogia do Oprimido. 17.ed. Rio de Janeiro: Paz e Terra.
Freitas, M. L. (2010). Saber de experiência feito. In Strek, D. R., Redin, E., & Zitkoski, J. J.
(Orgs.). (2010). Dicionário Paulo Freire (pp. 365-367). 2ª ed. revisada e ampliada. Belo
Horizonte: Autêntica Editora.
Gadotti, M. (2012). Educação popular, educação social, educação comunitária: Conceitos e
práticas diversas, cimentadas por uma causa comum. In Revista Dialogos: Pesquisa em
Extensão Universitária, 18(1), 10-32.
Gadotti, M. (2007). Paulo Freire e a Educação Popular. Revista Trimestral de Debate da
FASE, (113), 21-27.
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
19
Gohn, M. M. G. (2006). Educação Não Formal participação da sociedade civil e estruturas
colegiadas nas escolas. Ensaio: Avaliação, Política Pública e Educação, 14(50), 27-38.
https://doi.org/10.1590/S0104-40362006000100003
Gramsci, A. (2001). Cadernos do Cárcere. Trad. Carlos Nelson Coutinho. 2ª ed. Rio de
Janeiro: Civilização Brasileira.
Kosik, K. (1976). Dialética do Concreto. 2 ed. Rio de Janeiro: Paz e Terra.
Marques, J. B. V., & Freitas, D. (2017). Fatores de caracterização da Educação Não Formal:
uma revisão da literatura. Educação e Pesquisa, 43(4), 1087-1110.
http://dx.doi.org/10.1590/S1517-9702201701151678
Nosella, P. (2007). Militância e profissionalismo na educação do homem do campo. Revista
da Formação por Alternância, 1(4), 5-18.
Pedro, J. C., & Stecanela, N. (2019). O Território Educativo na política educacional brasileira:
silêncios, ruídos e reverberações. Práxis Educativa, 14(2), 583-600.
https://doi.org/10.5212/PraxEduc.v.14n2.010
Pineau. G. (1999). Alternância e desenvolvimento pessoal: a escola da experiência. In Anais
do 1º Seminário Internacional, Alternância e Desenvolvimento em Salvador (pp. 56-63).
Brasília: DF.
Pistrak, E. (1981). Fundamentos da Escola do Trabalho. São Paulo: Brasiliense.
Santos. B. S. (Org.). (2005). Semear outras soluções: os caminhos da biodiversidade e dos
conhecimentos rivais. Rio de Janeiro: Civilização Brasileira. (Reinventar a emancipação
social para novos manifestos, v.4).
Severo, J. L. R. L. (2015). Educação não escolar como campo de práticas pedagógicas.
Revista Brasileira de Estudos Pedagógicos, 96(244), 561-576.
http://dx.doi.org/10.1590/S2176-6681/345513545
Telau, R. (2015). Ensinar - incentivar - mediar: dilemas nas formas de sentir, pensar e agir
dos educadores dos CEFFAs sobre os processos de ensino/aprendizagem (Dissertação de
Mestrado). Universidade Federal de Minas Gerais, Belo Horizonte.
UNESCO, (1972). Apprendre à être. Relatório da Comissão Internacional sobre o
Desenvolvimento da Educação UNESCO. Paris, Fayard.
i
Original in Portuguese: “Cabe, também, à educação a responsabilidade de abrir as portas da mente e do coração
e de apontar horizontes de construção partilhada de sociedades humanas mais humanizadas.”
ii
Original in Portuguese: “... a educação abrange os processos formativos que se desenvolvem na vida familiar,
na convivência humana, no trabalho, nas instituições de ensino e pesquisa, nos movimentos sociais e
organizações da sociedade civil e nas manifestações culturais.”
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
20
iii
Original in Portuguese: “O território imaterial está relacionado com o controle, o domínio sobre o processo de
construção do conhecimento e suas interpretações. Portanto, inclui teoria, conceito, método, metodologia,
ideologia etc. O processo de construção do conhecimento é, também, uma disputa territorial que acontece no
desenvolvimento dos paradigmas ou correntes teóricas.”
iv
Original in Portuguese: “… sendo o conhecimento, sua produção e/ou apreensão, um território imaterial, ele
não está necessariamente vinculado a uma instituição fixa, se dá através dos ensinamentos em espaços formais e
informais, e os saberes são construídos nas experiências vivenciais de um povo, são elementos da sua cultura.”
v
Original in Portuguese: “… um paradigma teórico que trata de codificar e descodificar os temas geradores das
lutas populares, busca colaborar com os movimentos sociais e os partidos políticos que expressam essas lutas.
Trata de diminuir o impacto da crise social na pobreza, e dar voz a indignação e ao desespero moral do pobre, do
oprimido, do indígena, do camponês, da mulher, do negro, do analfabeto e do trabalhador industrial.”
vi
Original in Portuguese: “... um dos princípios originários da educação popular tem sido a criação de uma nova
epistemologia, baseada no profundo respeito pelo senso comum que trazem os setores populares em sua prática
cotidiana, problematizando-o, tratando de descobrir a teoria presente na prática popular, teoria ainda não
conhecida pelo povo, problematizando-a também, incorporando-lhe um raciocínio mais rigoroso, científico e
unitário.”
vii
Original in Portuguese: “A educação formal é aquela desenvolvida nas escolas, com conteúdos previamente
demarcados; a informal como aquela que os indivíduos aprendem durante seu processo de socialização – na
família, bairro, clube, amigos etc., carregada de valores e culturas próprias, de pertencimento e sentimentos
herdados: e a educação não-formal é aquela que se aprende “no mundo da vida”, via os processos de
compartilhamento de experiências, principalmente em espaços e ações coletivos cotidianos.”
viii
Original in Portuguese: “A educação não-formal designa um processo com várias dimensões tais como: a
aprendizagem política dos direitos dos indivíduos enquanto cidadãos; a capacitação dos indivíduos para o
trabalho, por meio da aprendizagem de habilidades e/ou desenvolvimento de potencialidades; a aprendizagem e
exercício de práticas que capacitam os indivíduos a se organizarem com objetivos comunitários, voltadas para a
solução de problemas coletivos cotidianos; a aprendizagem de conteúdos que possibilitem aos indivíduos
fazerem uma leitura do mundo do ponto de vista de compreensão do que se passa ao seu redor; a educação
desenvolvida na mídia e pela mídia, em especial a eletrônica etc..”
ix
Original in Portuguese: “A emergência da ENE como perspectiva de desenvolvimento de práticas formativas
que atendem a demandas além-escola se insere em um contexto atravessado por fatores sociais, políticos e
econômicos relativos ao processo de globalização, bem como por fatores culturais gerados pela impulsão da
comunicação e pela troca de experiências apoiadas em tecnologias contemporâneas. Do ponto de vista teórico, a
ENE se relaciona com conceitos correntes no campo da pedagogia que expressam um significado ampliado para
a formação humana com base em processos de ensino e aprendizagem diversificados, complexos, dinâmicos e
interconectados em espaços e tempos distintos da instituição escolar, a exemplo do conceito de educação
permanente, educação ao longo da vida, educação integral, educação social etc..”
x
Original in Portuguese: “... não só são processadas novas práticas educativas, como também essas práticas
põem em avaliação, direta ou indireta, a função da escola e das aprendizagens que se espera que sejam
promovidas em seu âmbito.”
xi
Original in Portuguese: “Compreende-se que a ENE pode ser conceituada como uma categoria temática que
engloba práticas consideradas formativas situadas fora da escola. É, portanto, mais adequada para se referir aos
espaços educativos em que ocorrem processos não-formais e informais, embora em alguns casos seja possível
reconhecer atividades formais que se desenvolvem fora da escola, em contextos não convencionais. Do mesmo
modo, a escola pode ser cenário de atividades educativas não-formais, como ocorre no caso das práticas de
educação social em instituições escolares, as quais configuram um campo em construção pelo esforço de inserir
no contexto da escola, especialmente sob a perspectiva da educação integral, atividades de caráter educativo
complementar e integrativo ao desenvolvimento do projeto político-pedagógico e do currículo, a exemplo de
oficinas musicais, artísticas, esportivas e extensão comunitária.”
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
21
xii
Original in Portuguese: “... ações que prolongam os tempos e os espaços de formação e autoformação, com
base em necessidades contextuais dos sujeitos e das comunidades, emergentes nas esferas das sociabilidades
humanas e do trabalho.”
xiii
Original in Portuguese: “A pedagogia da práxis é a teoria de uma prática pedagógica que procura não
esconder o conflito, a contradição, mas, ao contrário, entende-os como inerentes à existência humana, explicita-
os, convive com a contradição e o conflito. Ela se inspira na dialética. Para a pedagogia da práxis a escola deve
perseguir objetivos sociais e não meramente pedagógicos.”
xiv
Original in Portuguese: “Experiência singular de cada pessoa, ela é, também, a mais complexa das relações
sociais, dado que se inscreve, ao mesmo tempo, no campo cultural, no laboral e no da cidadania.”
xv
Original in Portuguese: “A escola da experiência é em si mesma uma escola da ação. Sua lógica é mais da
ação do que a do discurso.”
xvi
Original in Portuguese: “... toda formação experiencial pode ser formadora, na medida em que o alternante
está engajado em situações reais e em todas as suas dimensões: cognitivas, afetivas, sociais.”
xvii
Original in Portuguese: “... uma coisa continua em mim, como pessoa e como educador, quer pensando a
prática educativa quer fazendo a prática educativa, é um profundo respeito à figura do educando, ao gosto do
educando e à formação do educando. [...] E um grande respeito, também, pelo saber “só de experiências feito”,
como diz Camões, que é exatamente o saber do senso comum. Discordo dos pensadores que menosprezam o
senso comum, como se o mundo tivesse partido da rigorosidade do conhecimento científico. De jeito nenhum! A
rigorosidade chegou depois.”
xviii
Original in Portuguese: “não há saber nem ignorância absoluta; há somente uma relativização do saber ou da
ignorância.”
xix
Original in Portuguese: “... desmitificar e desmistificar a ciência, quer dizer, pô-la no seu lugar devido.”
xx
Original in Portuguese: “... todo conhecimento é parcelar e as práticas sociais só raramente assentam numa
forma de conhecimento.”
xxi
Original in Portuguese: “A contribuição formadora a experiência, também no desenvolvimento pessoal, é
ligada ao tempo. ‘Outro tempo, outro costume’, diz um provérbio que pretende consignar esta experiência do
tempo.”
xxii
Original in Portuguese: “... existem as más experiências, que ferem de morte, traumatizam e paralisam para
toda a vida.”
xxiii
Original in Portuguese: “... a experiência não contribui automaticamente para o desenvolvimento das
pessoas.”
xxiv
Original in Portuguese: “A aprendizagem da escuta é referida pelo autor como um caminho para transformar
o autoritarismo do discurso de quem fala para os educandos na horizontalidade de quem fala com os educandos.
Saber escutar é uma atitude de respeito aos saberes de experiência feito dos educandos.”
xxv
Original in Portuguese: “Alternância entre a interação e a reflexão, nos dois sentidos. Nada de amor sem
reciprocidades. [...] A interação deve se associar com a reflexão. E a reflexão se associa com a ação. Então, neste
caso, atinge-se uma ação inteligente que os gregos chamaram de práxis.”
xxvi
Original in Portuguese: “A fórmula básica da Pedagogia da Alternância, como é fácil perceber, expressa um
compromisso político bem preciso: rejeita a discriminação do homem e da cultura do campo, embasa o processo
educativo na reponsabilidade fundamental e inalienável da família e da comunidade, bem como na dialética entre
teoria prática.”
xxvii
Original in Portuguese: “... tem a finalidade de aproximação dos educadores das famílias e do contexto de
vida e trabalho dos estudantes.”
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family – community...
RBEC
Tocantinópolis/Brasil
v. 7
e12193
10.20873/uft.rbec.e12193
2022
ISSN: 2525-4863
22
Article Information
Received on May 15th, 2021
Accepted on April 13th, 2022
Published on June, 06th, 2022
Author Contributions: The author were responsible for the designing, delineating, analyzing and interpreting the data,
production of the manuscript, critical revision of the content and approval of the final version published.
Conflict of Interest: None reported.
Article Peer Review
Double review.
Funding
No funding.
How to cite this article
APA
Begnami, J. B., Costa, A. C. M., & Freitas, E. F. J. (2022). Education territories in Dual Education: school – family –
community. Rev. Bras. Educ. Camp., 7, e12193. http://dx.doi.org/10.20873/uft.rbec.e12193
ABNT
BEGNAMI, J. B., COSTA, A. C. M., & FREITAS, E. F. J. Education territories in Dual Education: school – family – community.
Rev. Bras. Educ. Camp., Tocantinópolis, v. 7, e12193, 2022. http://dx.doi.org/10.20873/uft.rbec.e12193
