RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
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.e12289
The self, the other and the identity(ies): identity
representations before the character Chico Bento and
implications for Rural Education
Mônica Andrade Modesto1, Felipe Alex Santiago Cruz 2
1 Universidade Federal de Sergipe - UFS. Departamento de Educação – Campus Prof. Alberto Carvalho. Avenida Vereador
Olímpio Grande, s/n – Porto. Itabaiana - SE. Brasil. 2Universidade Federal Rural da Amazônia - UFRA.
Author for correspondence: monicamodesto1@gmail.com
ABSTRACT. The present study reflects about the concept of
identity and the identity perception of subjects in the field, based
on a study carried out after carrying out a pedagogical activity
with students from a school located in the field. To this end, the
writing is anchored in a theoretical contribution referring to the
field of Sociology to deal with identity (Stuart Hall, 2005,
2006); Zygmunt Bauman (1999, 2003, 2005) and Roger Chartier
(1991)) and Education to encompass Rural Education (Miguel
Arroyo, 1999, 2011); Roseli Caldart (2011) and Ângela Pires
(2012). Under the aegis of the discourse analysis based on Eni
Orlandi (2013), the data revealed that the participating subjects
find it difficult to perceive themselves similar to the
characteristics presented by the character of the field - Chico
Bento – in the cartoons and feel comfortable approaching them
the image of the city subject – Zeca, cousin of Chico Bento who
lives in the urban area. The speeches also demonstrated the
existence of the Translation phenomenon present in the speeches
and representations of the subjects, which is legitimized by the
invisible curriculum of the modi vivendi and operandi of the
living in the countryside who, through the elements present in
daily life and in school culture, have the feeling of belonging
undermined as the valorization of the modi vivendi and operandi
of the urban space surpasses the rural space.
Keywords: Rural Education, identity, representation.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
2
O eu, o outro e a(s) identidade(s): representações
identitárias diante do personagem Chico Bento e
implicações na Educação do Campo
RESUMO. O presente estudo reflete acerca do conceito de
identidade e da percepção identitária de sujeitos do campo a
partir de um estudo feito após a realização de uma atividade
pedagógica com estudantes de uma escola situada no campo.
Para tanto, o escrito ancora-se em aporte teórico referente ao
campo da Sociologia para tratar sobre identidade (Stuart Hall,
2005, 2006); Zygmunt Bauman (1999, 2003, 2005) e Roger
Chartier (1991)) e da Educação para abarcar a Educação do
Campo (Miguel Arroyo, 1999, 2011); Roseli Caldart (2011) e
Ângela Pires (2012). Sob a égide da análise do discurso baseada
em Eni Orlandi (2013), os dados desvelaram que os sujeitos
participantes sentem dificuldade em se perceberem
assemelhados às características apresentadas pelo personagem
do campo – Chico Bento – nos desenhos animados e se sentem
confortáveis em se aproximarem da imagem do sujeito da
cidade – Zeca, primo de Chico Bento que reside na zona
urbana. Os discursos demonstraram, ainda, a existência do
fenômeno Tradução presente nas falas e representações dos
sujeitos, sendo ele legitimado pelo currículo invisibilizador dos
modi vivendi e operandi dos viventes do campo, que, por
intermédio dos elementos presentes no cotidiano e na cultura
escolar, têm o sentimento de pertencimento solapado à medida
que a valorização dos modi vivendi e operandi do espaço
urbano sobrepuja o espaço rural.
Palavras-chave: Educação do Campo, identidade,
representação.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
3
El yo, el otro y la(s) identidad(es): representaciones
identitarias ante el personaje Chico Bento e implicaciones
para la Educación Rural
RESUMEN. El presente estudio refleja sobre el concepto de
identidad y la percepción de identidad de los sujetos en el
campo, a partir de un estudio realizado luego de realizar una
actividad pedagógica con estudiantes de una escuela ubicada en
el campo. Por tanto, la escritura se ancla en un aporte teórico
referido al campo de la Sociología para abordar la identidad
(Stuart Hall, 2005, 2006); Zygmunt Bauman (1999, 2003, 2005)
y Roger Chartier (1991)) y la Educación para abarcar las áreas
rurales. Educación (Miguel Arroyo, 1999, 2011); Roseli Caldart
(2011) y Ângela Pires (2012). Bajo la égida del análisis del
discurso basado en Eni Orlandi (2013), los datos revelaron que a
los sujetos participantes les cuesta percibirse similares a las
características que presenta el personaje del campo – Chico
Bento - en las caricaturas y sentirse cómodos al abordarlas. La
imagen del sujeto de la ciudad – Zeca, primo de Chico Bento
que vive en el casco urbano. Los discursos también demostraron
la existencia del fenómeno de la Traducción presente en los
discursos y representaciones de los sujetos, que se legitima en el
currículum invisible del modi vivendi y operandi de quienes
viven en el campo que, a través de los elementos presentes en la
vida cotidiana y escolar cultura, tienen el sentimiento de
pertenencia minado a medida que la valorización del modi
vivendi y operandi del espacio urbano supera al espacio rural.
Palabras clave: Educación Rural, identidad, representacion.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
4
Introduction
In the midst of the globalized era in which we live today, thinking about different
spaces and subjects also implies thinking about the dispersion of ways of life and the
consequent diffusion of this dispersion. Thus, it is increasingly difficult to find locations in
societies that have not suffered influences and interference from other cultures and other ways
of life in their ways of conceiving and understanding the world, the elements that exist in it
and the relationships that occur between human beings and these elements and between
human beings themselves, as well as the different ways of living in different spaces.
According to Bauman (1999), globalization is a trigger of the so-called post-modernity,
which, among other aspects, has the characteristic of promoting an "instantaneity of
information transport" and a spatial cartographic monopolization that, in a shattering way and
illusory for economically vulnerable groups, it breaks geographical barriers through infernal
forms of communication, causing severe changes in the ways of being and living from the
introduction, feeding and instrumentalization of desires to obtain elements from other spaces
and cultures.
From this point of view, the idea of globalization is concatenated with the idea of
territoriality, since thinking about the rupture of geographic barriers considering only the
territory as a space is limited, hence the geographic barriers that are overcome fall, above all,
on the ways in which social relations – formatted in time and space – start to be developed in
the globalized space.
In this regard, it is necessary to ponder on how the expansion of global elements
interferes in the construction of subjects' identities, which, in addition to the national identities
of nation-states, are cultural and modeled on what authors such as Bhabha (2010) and Hall
(2005, 2006) call it cultural hybridity. That is, globalization, as defended by Bauman (2003),
in seeking to standardize cosmopolitan thoughts and feelings worldwide, tries to homogenize
cultural negotiations
i
that unfold within multiple cultures in the name of maintaining and
controlling local power, thus causing ambiguities of meanings that generate identity crises
and changes in ways of living.
In this way, anchoring on global consumerism as a common language for all, Hall
(2005) points to the unleashing of tensions between the global and the local, as well as the
disintegration of national identities in favor of an “identity fluctuation” that varies between
national identities and global forms of identification and which, unevenly, is directed to the
pace of consumption dictated by globalization. This phenomenon, although unequally,
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
5
proliferates between downtowns and suburbs in a hybridization, characterizing inequality of
power, prestige and material resources (Hannerz, 1997).
According to Prebisch (2011), the city centers are evidenced by the diversified
production of industrial products, as well as by the strength of per capita income
accumulation and by savings and investment volumes; in turn, the peripheries are marked by
the production of food and raw materials, the lack of accumulation of per capita income and
investment conditions, which causes the dichotomy of "advanced" and "backward" spaces,
being the first the centers, and the last, the peripheries.
In this sense, polarizing the existing differences between urban spaces and rural spaces
and their respective ways of life implies supporting the thought that the countryside, as it is
characterized as a supplier of food and raw materials for urban centers, would be, then, a less
developed place, a periphery of capital.
However, it must be considered that spaces cannot be understood only from the point of
view of the capitalist system, as within them there are clashes of worldviews that are
antagonistic to what capital presupposes, and from these clashes emerge representations
ii
,
expressions and discourses which tend to abandon the dominant point of view and replace
them with complex and multiple representations in the name of the plurality of coexisting
points of view, often in competing spaces, as stated by Bourdieu (2012). Therefore, thinking
about the rural space no longer implies thinking about the “place of backwardness” as it was
once thought, but a space of production and producer of subjects who are not alien to
globalization, nor to the pluralization of cultures and national identities.
Considering this situation, this paper aims to reflect on how, in the face of globalization,
the propagation of elements and ways of living characteristic of urban spaces surpasses flows
and limits and influences changes in the identity
iii
of subjects in the countryside.
With this in mind, the study is structured from the discussion on the construction of how
the field is referenced throughout history and how these references go beyond the territoriality
factor. Then, it seeks to outline the perception of the identity of subjects who live in the
countryside, based on the emerging representations of their speeches from what is observed in
episodes of the character Chico Bento
iv
about urban and rural spaces and their ways of life,
and how they conceive who are those who live in the countryside and those who live in the
city in the context of globalization, in order to understand how identity representations imply
in Rural Education.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
6
A de(un)marked limit? The reference to the countryside over the time
According to Williams (2011), historically, the countryside-city dichotomy was
constituted as a product of the capitalist production model that preached the idea that the
countryside was a supplier that supplied urban centers, which, in turn, were characterized by
centralization of power and the bureaucratization of services and access to wealth. Because of
this, the countryside was intended as a reference to the past, and to the city, the reference to
the future.
In literature, references to the countryside, as the author analyzes, also contributed to
the accentuation and naturalization of this view, since in the literature works of past centuries,
terminologies related to rural spaces that played the role of creators of social distinctions were
used, such as “plowing” and “pastoring”, terms never used in reference to urban spaces.
In line with what Hannerz (1997) defines as a limit – obstacles and discontinuities, a
clear line of demarcation of what is inside and what is outside –, it is observed, through the
analyzes of Williams (2011), that the discourses and representations referring to the
historically constructed field presented themselves (and left remnants) as a segregating limit
for those who had access to capital and those who served it.
However, nowadays, this reference to the countryside begins to change, after all, with
the expansion of globalization and the establishment of homogeneous rules of entry to the
global world, rural spaces begin to experience a kind of demarcation of the limits imposed by
history, with the entry of new technologies and forms of production, the increase in education,
the expansion of commerce and the provision of services, that is, with the elements that are
considered to be the facilities of urban life.
Inevitably, the modi vivendi and operandi of rural spaces were modified with and by
globalization, as well the references to the countryside, consequently. In addition to the
technological elements, all elements considered peripheral, which were previously on the
outskirts of urban centers, become part of the daily life and ways of life of rural people. Thus,
the romantic, regionalist and field-oriented representations of the anthropic environment
observed by Williams (2011) now conflict with the representations that arise from cultural
hybridism.
But let’s reflect on the way in which globalization is installed in these spaces considered
peripheral: through a “subaltern proliferation of difference”, as warned by Hall (2006).
According to this author, globalization is a process linked to financial markets, and its trend is
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
7
dominant, taking as a strategy for this homogenization, which acts as a shaper of differences,
as it appears cultural similarities between all spaces in the West. However, it allows for the
proliferation of different from the “vertical axis of cultural, economic and technological
power” (Hall, 2006, p. 57), which produces worldviews made up of many differences and
many conflicts between the local and the global within the previously mentioned cultural
negotiation.
This scenario is directly reflected in the identities of the subjects of this rural space who
coexist with elements of urban life in a global system, as this process causes "an expansion of
the field of identities and a proliferation of new identity-positions, together with an increase in
polarization between them” (Hall, 2005, p. 84), which, in turn, can cause a strengthening of
local identities, which can be understood as a defensive reaction of groups that feel threatened
by the presence of other cultures; this process also leads to the production of new identities or
to an identity crisis, in which subjects do not feel that they belong to any culture (Hall, 2005).
Methodological procedures
The chatting circle was the methodological procedure used to produce the data, which,
in turn, were recorded and transcribed. Based on the studies shown in the works of Paulo
Freire (1996, 2005) and on the methods that this author used to promote his Popular
Education project, the chatting circle is an adaptation of the Culture Circles
v
. The choice of
this methodological procedure is justified by the fact that it allowed the participants to talk
about the proposed topic, without the obligation to answer questions, but with the intentional
purpose of making them reflect on the context and their social place as they recognize or not
in a situation or in a proposed speech. In view of this, their speeches are understood based on
their experiences and knowledge, without losing sight of the space and time in which they
live.
The chatting circle took place in 2019, in person, and was developed in a regular class
of the 5th year of Elementary School offered at a school located in the rural area of Simão
Dias/SE
vi
. The state school is located in Triunfo village, a rural community belonging to the
aforementioned city that has family farming and, more specifically, corn production
(currently mechanized
vii
) as the main source of income for families living in the village and its
surroundings.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
8
Within the scope of educational infrastructure, the aforementioned community has three
school institutions, including a nursery, a state school that offers the early years of Elementary
School and a school, also statewide, responsible for offering the final years of Elementary
School and High School. These institutions serve students who live in the village and
neighboring communities, configuring themselves as a center for offering Basic Education in
the rural area of Simão Dias.
During the morning, two episodes
viii
of the cartoon Chico Bento entitled “Na roça é
diferente” and “Chico Bento no Shopping” were exhibited. These episodes acted as triggering
devices for the dialogue, through which it was possible to apprehend the identity perception
of the subjects in face of the representations present in the speeches produced from what had
been watched.
Data analysis was performed using the French Discourse Analysis (DA) technique.
According to this theory, discourse is a historically constructed object that takes into account
the conditions under which it was produced and is linked to the ability to mean the other and
oneself, as Orlandi (2013, p. 15) points out when he states that “in the analysis of discourse,
we seek to understand language making sense, as symbolic work, part of the general social
work, constitutive of man and his history”.
Thus, the data produced were interpreted considering the multiplicity of perspectives
and meanings present in the speeches, so that the relationships of meanings could be
understood from the Theory of Representation, which, in turn, concerns the way in which the
subjects produce the senses and meanings of the world, taking into account the modi vivendi
and operandi of the group and the social field of which they belong (Chartier, 1991).
The plot of the first episode narrates the arrival of Zeca, a resident of the capital city of
São Paulo, to spend his holidays in the countryside, at his uncles' farm, which is in the country
of São Paulo, and they, in turn, are Chico's parents. The relationship between the characters,
at first, is conflicting due to the fact that the boy from the city is strange and finds life in the
countryside very peaceful and, therefore, makes some comments about the means of transport
(wagon) and the food they need be picked and collected for meals, which makes his cousin,
Chico Bento, very angry and willing to teach him how to live in the countryside, putting him
to perform tasks such as milking, feeding the animals, collecting eggs, among others. In the
end, the holidays are over, and Zeca needs to return to the city, but he feels sad because he has
revised his convictions and started to like the farm, the countryside and the way of life
experienced there.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
9
The plot of the second episode narrates the opposite path, as it is Chico Bento who goes
to visit Zeca in the city. Arriving in São Paulo, the host decides to take his cousin for a walk
in the city's mall. However, this tour ends up turning into a big mess, as the country boy loses
his cousin in the shopping center and ends up getting involved in tragicomic situations, such
as falling on the escalator; shoe loss; lack of money to make purchases and lack of knowledge
that the fountain in the square has an ornamental function, which leads the boy to jump on it
because he thinks it is a fountain for bathing and, therefore, leads to a chase by the security of
the place. In the end, Chico Bento is saved by his cousin Zeca, who finds him through the
advertisement on the establishment's sound system, and the two return home, experiencing the
following perception: the city boy is upset and embarrassed by everything that Chico Bento
caused. This, in turn, is annoyed with the strange habits of life that people in urban centers
lead and with Zeca's feeling in relation to what happened at the mall.
The situation experienced by Chico Bento leads him to reflect and reaffirm his thinking
that the countryside is the best place to live and that the way of life in the country is less
consumerist than in the city.
Identity perception of rural subjects in the face of globalization
From this perspective, it will be analyzed from now on how the research subjects –
students in the 5th year of Elementary School – from the Triunfo rural community perceive
themselves and represent themselves in the face of previously narrated episodes by Chico
Bento. However, before proceeding with the discursive analysis, it is worth reflecting on what
is understood by community, given that this is an intrinsic concept to the subjects' perception
of identity.
Anderson (2008) points out that communities are imagined within each one, make sense
individually for each subject and that is why they remain alive and cohesive, since, without
the bonds imposed by Antiquity through religion and dynasties, imagined bonds link people
together and create awareness of sharing. According to this author, it is the imagined
communities that originate and sustain the consciousness of a nationality.
Bauman (2003) argues that the word community, much more than a meaning, brings
sensations related to the idea of “a warm place, a comfortable and cozy place. It is like a roof
under which we shelter from the heavy rain, like a fireplace in front of which we warm our
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
10
hands on a frosty day” (Bauman, 2003, p. 07). In this community, people feel welcomed and
can count on one another, sharing a spirit of solidarity.
However, the author warns, this community is not real, it is artificially produced, an
object of contemplation. Real communities do have points of sharing, especially with regard
to the surrounding information. But with globalization, with the spraying of technologies in
all spaces, the “common understanding community” has become fragile and vigilant, and the
royal community has come to look like “a besieged fortress, continually bombed by enemies
(invisible many times) from the outside and often plagued by internal discord” (Bauman,
2003, p. 19).
In the globalized scenario, national identity distances itself from the ideals of imagined
communities when it does not assume a contested and displaced posture from a homogenizing
national culture that makes diversity invisible. This factor weakens and makes vulnerable the
perception and constitution of identity of subjects, who, when they do not perceive this tacit
movement of the "global world", end up succumbing to pseudo globalization and
experiencing the disappearance of communities and traditional identities over time (Bauman,
2003).
Such thought corroborates the assertions of Hall (2005, p. 87) when he reiterates that
globalization can produce a closure to hybridity and diversity in a movement of Tradition
ix
or
“a variety of possibilities and new positions of identification, and making identities more
positional, more political, more plural and diverse; less fixed, unified or transhistorical” –
establishing itself in a movement of Translation
x
.
In this context, the community of which the subjects who participated in this study
belong has characteristics of these two effects. It is observed that the older residents try to
demarcate the space based on traditions related to ways of life and economic production,
keeping alive folkloric and religious rituals. On the other hand, residents who are part of the
group of young people and children no longer show interest in maintaining these traditions, as
they seek ways of life and economic production similar to those in cities, and do not
participate or honor the rituals performed by the group of thus generating a generational
conflict permeated by globalization.
Thus, it appears that it is a community that transits through the Tradition and
Translation movements, and the latter, over the time, will possibly overlap with the former
when the group that keeps the tradition alive becomes absent.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
11
This situation is a result of the attack by capital on the ways of life and production of
the community and schools. According to Lamosa (2016), in the modern capitalist state, the
presence of capital is interspersed in discourses and actions of social instances used as
hegemonic devices (schools, associations, media, churches, parties, among others), reaching
all social classes. However, the socially dominant class and holder of capital, through the
mobilization of economic and political interests, acts in the dissemination of organisms that
assume the function of naturalizing their particular interests as important and necessary to all
classes, creating the false idea of harmony of that they are about general interests.
With this, the fallacy that agribusiness represents the modernization and advancement
of the countryside is introduced in society and disseminated among all classes that assume
this discourse and this representation as the maxim of the modus vivendi and operandi of rural
producers. However, when entangled by false globalization and the fallacious discourse
suggested by the ruling class, small farmers are unable to see the contradictions present in the
social field and the intentions present in the strategies of control and destitution of the
Brazilian peasantry and start to assume the hegemonic discourse of agribusiness, gradually
undermining peasant assumptions and the resistance of groups and subjects who oppose the
degrading productive model imposed by “technological modernization” and pseudo
globalization.
On the other hand, this phenomenon would not occur effectively if there were not an
institution equipped to spread and naturalize the interests of the dominant class from the
beginning of the identity constitution of subjects: the school. According to Lamosa (2016),
public-private partnerships in education and the entry of entrepreneurs into schools through
"social responsibility" actions were drivers of the realization of capitalist and neoliberal
interests in multiple spaces of society and, among them, is the field.
These actions are able to materialize the neoliberal principles contained in the
reformulation of the Brazilian educational policy carried out in the 90’s and are added to the
interests implicit in the Common Curriculum National Base (BNCC), a neoliberal curriculum
policy as Borges (2020) asserts by stating that the aforementioned document meets the
demands of the Brazilian business community, the Organization for Economic Cooperation
and Development (OECD) and the World Bank through the establishment of skills aimed at
training young flexible workers, the future workers of the country.
At BNCC, the specifics of the countryside are not taken into account, and, through the
idea of a single curriculum, the document defends a homogenizing and standardized
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
12
graduation against the parameters of production and consumption aligned with the idea of
economic development, therefore disregarding the premises the peasantry and family farming
and extolling the productivist model of agribusiness (Amorim & Sousa, 2019). Furthermore,
the authors state that, in the context of Rural Education, the BNCC neglects elements of rural
daily life (family work force; accessory work; wage labor; land ownership; peasant
socialization; means of production and working hours), thus transforming the curriculum and
the school into reproducers of neoliberalism and their respective modes of (re)production.
In this sense, for this reproductive situation to be faced, it is essential that the school
located in the countryside is conceived as a countryside school and, therefore, enrolled in
Rural Education - a training process that subsidizes the emancipation of the consciousness of
the subject of countryside as a subject of rights that must have ensured access to an education
based on the specifics of the context in which they live. In the meantime,
A rural school is not, after all, a different type of school, but it is the school recognizing and
helping to strengthen rural peoples as social subjects, who can also help in the process of
humanization of society as a whole, with struggles, its history, their work, their knowledge,
their culture, their way. (Caldart, 2011, p. 110).
Through these assertions, the school in which the 5th grade class analyzed here is
offered, although located in the countryside, is not configured as a countryside school, since it
does not provide for pedagogical strategies that envision the emancipation of subjects, nor
does it seek to face the disintegration of identity that has been happening in the community
and in the school community arising from pseudo globalization, assuming, in this way, the
function of reproducing space of the dominant ideology. This fact reflects on the way in
which the subjects who are part of this institution represent and constitute their identities
towards themselves and the other, as it is possible to identify in the following topic.
Who are we?
The group of participants in this study consisted of children and adolescents aged
between 10 and 14 years, making a total of 10 subjects. After showing the videos, they were
asked to silently reflect on two questions, taking the episodes watched as a point of reference:
Who am I? Who are we?
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
13
Then, the class was divided into two groups, with one group answering the first
question – “I” -, and the other, the second question – “We”. From this reflection, the emerged
speeches were grouped in table 01:
Table 01 – Participants' speeches about reflection on the “Self”.
I am a developed person.
I'm very different from him [Chico Bento].
I'm from the village, but I'm not like that.
I am a different person who walks in fashion.
I'm more stylish than he is.
We here live better than Chico Bento.
People here live in the countryside, but it's like living in the city.
We are more developed than Chico Bento.
We are more “top”.
We are good here, it has everything. There, in Chico Bento's farm, there is nothing.
It's worse.
Source: Own elaboration (2021).
The analysis of these discourses has as theoretical support the idea that the “self” is a
representation built from the other, from the experiences lived and from the relationships
established throughout life that are necessarily collective. The self does not concern the
subject from the perspective of singularity, as the self, however individual and singular it may
seem, is constituted in front of the other.
In the words of Sartre (2003), the being is materialized, therefore concrete and
individualized, insofar as it is one, but its consciousness is collective, resulting from
accumulated experiences that serve to translate the representations.
In these representations, the self is produced in an impalpable reality in front of the
other, prevailing in the discourses the self that escapes to the other, the unrevealed self
remaining within itself. Thus, for this author, the escape self only exists because of the
plurality of the other, the gaze of the other, and the self and the other are images,
representations produced.
Freud (2014) points out that the self is a construction of the relationship with the other,
constituting itself as an individual member, as a member of some group - which can be a race,
a profession, an institution, a caste or even a multitude organized for a common purpose. The
self is collective and being collective is controllable and influenceable because it is governed
by consciousness.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
14
Concatenated to these assertions is the thought of Ávila (2009) that the subject is a
product of all the relationships of which he is a part, conceiving himself by the
... relationships he has had since before he was born and that add to all the ones he performs
throughout his existence. These relationships constitute him in his own psychic apparatus, in
his identity, in his actions, in everything that characterizes him as a concrete subject. (Ávila,
2009, p. 41-42).
Thus, the self is an individual representation due to the fact that it is produced by a
concrete being, but also plural, as such representation is a product of a consciousness that is
formed by the accumulation of collective experiences, controlling impulses and undisclosed
self, mentioned by Sartre, self-reinforcing and influencing identity construction.
Identity, like belonging, is not fixed and finished in a given social context. In the
globalization scenario, identity is much more related to the concept of Translation than to
Tradition. Bauman (2005) points out that identity or identities, given the multiplicity of
identity productions in hybridism, is transitory and is transformed all the time into the fluidity
of relationships.
As already discussed here, the idea of identity linked to belonging to a nation coexists
with the multiplicity of identity as a movement of resistance and maintenance of traditions. In
contemporary times, especially with the internet, the transitory nature of the communities'
identity has become much easier, and, with this, the plurality of identity has been favored.
Manuel Castells (1999), when discussing how identities are constructed, points out that
some identities are formed from movements of resistance and survival to the dominant logic.
These identities, in an attempt to seek security, form communities, transgressing boundaries,
oscillating between Tradition and Translation.
When dealing with children, Woodward (2014) observes that the perception of the self,
the construction of identity, starts after the mirror stage, when they perceive the place of
themselves and the other. With globalization, this perception of oneself and the other tends
towards Translation, as the assimilation and homogenization of the dominant logic are easily
incorporated into its representations.
The representations of the subjects we refer to are understood from the notes of Chartier
(1991) whose concept of representation is constituted as “matrices of constructive practices of
the social world itself” (Chartier, 1991, p. 12) That is, these matrices they correspond to the
way in which the subjects forward a subjective understanding and, therefore, how this
understanding is evidenced in the practical arguments of interpretation, related to the social
space of their belonging or denial, depending on the way they represent such spaces.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
15
In the participants' speeches, it is possible to notice this tendency towards the
homogenization of the dominant logic, as it is verified that they demonstrate a non-
identification, non-belonging and non-acceptance of what was historically represented in the
countryside. In the representations expressed in the speeches, it is observed that territoriality –
a constitutive element of identities and of the feeling of belonging – is called into question by
the subjects participating in the study because when they confront Chico Bento, they seek
arguments to differentiate themselves from him and his way of life, stating that they are
different because they are “more developed and more stylish” than the character, attributing to
him representations of inferiority.
This attempt to distance themselves from territoriality stems from the fact that the
episode related to the countryside reduces it to the idea of "farm", as well as reduces its living
beings to "hicks", causing a stereotyped and erroneous generalization about the countryside,
its subjects and of their ways of life, which caused the students' repulsion to the discourse and
representation proposed in the cartoon. The self-non-recognition vis-à-vis Chico Bento, in
addition to unveiling a homogenization to the pseudo globalization present in the idea of
student development, also reveals the alignment of the episode's plot with the proposal of
deterritorialization of the peasantry that underlies pedagogical ruralism and agrarian
elitization of the countryside through the veiled message emitted in the design that rural ways
of life not inscribed in technological production are backward and rustic, that is, inferior, thus
in line with the interests of the dominant order in relation to the demographic “sanitization” of
the countryside in function of its productive materiality of profit.
When asked about what makes them have these characteristics, they answered by
demonstrating a preference for industrialized snacks over fruit; service to the consumer
industry through the search for standards dictated by the market; looking for access to
technology and e-commerce; preference for consumption by the cultural industry
xi
; access to
higher levels of education and incorporation into the vocabulary of linguistic habits and slang
characteristic of cities. This confirms the previous statement, because, despite living
territorially in a rural space, they are constituted in anxieties and ways of life of urban aspects,
characterized by similarities produced by globalization.
Such representation is due to the changes experienced by them in the community, as the
technological modernization of agricultural production advances more and more in the region,
being understood as progress and future of the region both by residents and by the school that,
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
16
through the curriculum, reproduces the ideals of agribusiness as the only possible way of
production today.
This demonstrates that there is an awareness on the part of the subjects that they live in
a rural space, but they do not see it for instance, bringing it as close as possible to the
elements of urban centers, living in a kind of simulacrum of reality, insofar as this
community, which is implicitly delineated in discourses, is imagined, recreated in memory
and in what they conceive of the other.
The representations that they have of themselves pointed out in these discourses reveal
subjects who, to a certain extent, have their identities constituted in the field of Translation at
a time when they feel they belong to the globalized culture, albeit at quite unequal levels, but
who also have an aversion to representation identified in the character as being the subject of
the countryside. Thus, it’s perceived their non-acceptance in relation to such representation
because it seems something far from their reality and, in fact, it is, because Chico Bento
represents a caricature of rural subjects as backwoods and backward people, living in a space
without access to globalization, something that the study participants, through their daily
experiences, do not see as a characteristic of the relationships materialized in the practices and
their contradictions of the Triunfo village community.
About the countryside, facing what was observed in the cartoon, although they did not
say it directly, the participants see it as a backward place, because when they say "here it is
more developed", they refer to a development of access to goods and services, and that's what
they think of as development.
This fact demonstrates the influence of the rules imposed by the global market on the
identity of subjects, who, from the perspective of Hall (2005, 2006), are displaced and
subordinated to the dominant logic of capital, which goes beyond borders and transforms
space-time and everything that develops in it in the fragmentation of cultural codes that start
to float in a space represented in an increasingly imagined way, structured in the dominance
and conformation of difference and inequality.
Who is he?
After the first moment of thinking about the Self, participants were asked to think over
who Chico Bento is. The orientation was for them to consider who he is, that is, who is the
Other, using the episodes they watched as a reference.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
17
From this second moment, new representations of what it means to be a subject of the
countryside emerged, representations which, however, were rooted in discursive elements that
ratify the previous representations and that unveiled, between the lines of the discourse, the
way as real subjects of the countryside, that is, beyond to the character Chico Bento, are
perceived and represented by this participating group, as shown in table 02 below.
Table 02 - Participants' speeches about thinking over the Other.
He's a hick.
He's funny, talks all wrong and wears old-fashioned clothes, looking like he's going to square
dance.
He's a redneck.
He doesn’t have good manners; he makes his cousin ashamed.
He doesn't know anything; he doesn't even know how to speak properly.
He just wants to know about the countryside, the city is not well regarded by him.
He doesn't care about luxury or good things.
He's a boy who just likes his place, doesn't like “the things” in the city or what's in the mall.
He's different from us here because he looks like he's from the bush.
He doesn't even care about “things” in the city.
Source: Own elaboration (2021).
Following the line of reasoning listed above about the Self, the Other is also a
representation and, being a representation, the Other is part of the Self, because, according to
Sartre (2003), at the same time the Other makes the Self being who he is, takes his being from
him when he demands that the Self transform his subjectivity into an objectivity that is tied to
the consciousness, judgment and valuation of the Other. The Other only exists because of the
Self, it is a construction of the Self that is plural and builds several Others.
In line with this thesis, Ávila (2009) points out that, when you are in front of the mirror,
you discover the Self and that the Self is also the other. The Other is the Self on another level
and another dimension, constituted by a relationship. The accumulation of relationships
constitutes who will be the Other before the Self and directs consciousness.
Based on this understanding, it is observed, in the participants' speeches, that the Other
they represent is a denial of a Self that they do not want, do not accept to be.
While in the first table the speeches indicated that the Self in front of the Other is a
higher, more developed being, the Other in front of the Self is an inferior being given the
qualities attributed to it. In the representations built about Chico Bento, there is a clear
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
18
conviction that he is a subject who lives a completely different reality from the one they, the
participants, live.
This reality focused on backwardness, the delay in the arrival of the fruits of
globalization, transforms him into a subject considered archaic, without knowledge, without
education, without insertion in the market rules, being, consequently, an excluded Other.
This fact leads us to consider that, if Chico Bento were a concrete subject and the way
he presents himself in the cartoons, he would be excluded by the subjects who participated in
this study or, in a second possibility, he would be translated to the culture of others in order to
include himself in the group, thus modifying his identity.
These representations propose an observed need to search for inclusion in what is meant
by the global world in the space-time of the participating subjects, since they do not want to
appear to the Other as what they conceive of “hillbilly”, “redneck”, “from the bush”, “from
the farm”, “funny”. According to Hall (2005), this is the so-called “global homogenization”, a
strategy for survival and reinvention of the capitalist system.
In the meantime, the identity perception of the participating subjects is that they are
beings constituted by floating identities that are inflated and marked by the illusory access to
a globalization that is unequal. It can be said that, in this process, the limits are crossed and a
cultural hybridism delineated by difference and power games is observed.
As fluctuating identities, they go through the process of Translation of cultural
identification, which modifies, in addition to cultural codes, the detachment from the local to
the detriment of the attachment to the global, as verified in the analyzed discourses, since, in
this process, there is an invisibility intention of Tradition by globalization, which is driven by
the instrumentalization of the desire to access the center of the global system, reaching its
peripheries – which are always open to cultural influences.
The reflections of identity perception in Rural Education
Rural Education is based “on the social, political and pedagogical situation, conceived
from the very subjects for which it is intended” (Pires, 2012, p. 89). Arroyo, Caldart and
Molina (2011) argue that Rural Education is born from the interrogation of prejudiced views
on the countryside, from the questioning of the place they occupy in the country's
development, from the struggle for the resignified right of rural subjects to education that
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
19
recognizes them in its specificities and assures them in the curriculum and in the pedagogical
work.
Brandão (2005) states that Rural Education assumes the struggle to remove the
imposition of the urban life model and the glimpses of the capitalist economic model, seeking
to establish the countryside as a dignified and meaningful place of life; resignify the sense of
belonging of subjects to the countryside, historically devalued; promoting rural citizenship,
that is, learning that focuses on the critical recognition of rural culture and the identity of its
subjects in an emancipatory manner, and on strengthening family farming and the relation to
the environment.
From this perspective, Rural Education is understood as a process that supports the
emancipation of the consciousness of the rural subject as a subject of rights, and, among these
rights, that of having access to an education based on the specificities of the context in which
they live.
This education recognizes the cultural richness of this place and advances towards
overcoming the homogenizing vision of a formation historically constituted from the vision of
hegemonic culture; treats the values, beliefs and knowledge of the countryside in a derogatory
manner, without considering the cultural matrices of the dynamics of the countryside, thus
instigating the belief that urban-industrial human experiences are the most expected.
Therefore, it is necessary to train everyone for modern production and market experiences
(Arroyo, 1999).
When this model of homogenizing training is imposed on the countryside, it causes a
concealment of those who live in it and an ethnocide of their identities, or, in the words of
Clastres (2004, p. 83), “the systematic destruction of ways of life and thought of peoples
different from those who undertake this [cultural] destruction”.
In general terms, Buczenko (2018) highlights that Rural Education moves towards the
problematizing concept of the world, while rural education is linked to the concept of banking
education. The first highlights men and women as historical and school subjects; emphasizes
socio-environmental sustainability and the need to transform the capitalist modus operandi; it
investigates the functioning of the school and seeks to articulate community and country
projects to it; it values the work, culture and identity of rural people and is concerned with
human formation.
The second is guided by the ideology of agrarian capitalism, which sees subsistence
production as a backwardness; invests little in public school, which focuses on bringing
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
20
prescriptive knowledge to “ignorant” subjects and is strictly organized by school
management, without community involvement.
The school to which the students participating in the activity belong is immersed in this
context, situated in the midst of a community that gradually sees the traditional means and
modes of production of family farming being replaced by agricultural economic expansion
with a focus on monoculture, thus unleashing a productive scheme that, according to
Jacksilene Cunha,
... it is not presented only as a subsistence crop, but as a primarily agribusiness product,
cultivated on a large scale to serve private capital and the grain market. Thus, conventional
production is subordinated from the introduction of biotechnology, with the use of
Genetically Modified seeds, allowing the intensive use of chemical poisons and fertilizers.
(Cunha, 2014, p. 04).
Through this scenario and as identified in the speeches, the representations of emerging
participants from this location reveal a distancing from the feeling of belonging of the
subjects to the rural space, as the idea of globalization and consumption undermines the place
of speech and action of the subjects of the countryside in society, as the Brazilian educational
model constitutes itself as a determining structure in this educational process via hegemonic
curriculum, as can be seen in the current situation from the constitution of the Common
National Curriculum Base.
With this, their ways of life are subordinated to the objectives of the capitalist system
and, consequently, the devaluation of their identity in a project legitimized by the Sergipe
curriculum, which, as demonstrated by Modesto (2019), corroborates the naturalization of
agribusiness and of a productive model that promotes the output of people who cannot
produce at the same pace and mold required by this model and ensures the entry of those who
have the necessary apparatus to turn the land that was “unproductive” in the hands of peasants
into productive land in the hands of landowners (Pires, 2012).
This education silences sustainable modes of production permeated by traditional
knowledge and makes room for the strengthening of large estates, “which not only
concentrate and dominate the land, but also production technology and development policies”
(Pires, 2012, p. 24), confirming, once again, the need for Rural Education and for an
education proposal against hegemony.
This time, understanding identity and, in defense of it, not submitting to the state of
dominance that subordinates differences is a resistance movement based on tradition that
preserves specificities and faces the emerging translation movement of globalization (Hall,
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
21
2006) and that needs to be leveraged by the subjects who are at the forefront of Rural
Education.
In this sense, Caldart (2011) points out that Rural Education belongs to the subjects of
the countryside and not to them, being, therefore, an educational movement constituted by
their own rights and anxieties, affirming their identities as subjects of the countryside and not
as living or rural dwellers.
This is a great challenge and requires coping strategies, as, even during childhood,
students constitute world representations and identity perceptions dissociated from belonging
to the field and traditional ways of life, which are being buried by the phenomenon of
translation and by the illusions arising from pseudo globalization and subaltern consumption
that are constituted daily through the curriculum and the media, which have formed subjects
in the field who do not recognize themselves in an emerging character of the reality of which
they are a part and who feel uncomfortable when imagining themselves similar to it .
However, it is worth questioning whether, as teachers, we are prepared to give new
meaning to this scenario and are willing to face what is in the curriculum and in the media, in
order to pursue Rural Education and the (re)construction of the feeling of belonging that it is
the foundation of the constitution of identity through the dimension of praxis.
On the way to considerations
Thinking about identity is realizing that the construction that shapes it spatiotemporally
is produced amidst power relations and hierarchies that can be accepted and incorporated into
cultural negotiation (from the reproductive perspective of rural education) or transgressed
against hegemonically (from the perspective of Education from Camp).
When it comes to countryside subjects, reflection follows the same path. Despite this,
there are other ideological and epistemological perspectives to think about the meanings of
being and being in the world, such as Decoloniality, which is observed, under the aegis of
sociological understanding and the principles present in the national curriculum guidelines set
out in the BNCC based on The capitalist system is that the idea that the territory is a
demarcator of identity can no longer be accepted, because, with the global spraying, elements
from global centers reach all spaces, causing a kind of “suburbanization” of territories, which
become demarcated by permeable borders. In this movement, communities acquire the
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
22
characteristic of imaginaries, and the displaced identity becomes plural, coexisting several
identities in the same easily transitable but vulnerable space.
The speeches provided the perception of a translated identity of the participants, and in
this perception, it was possible to verify this territorial displacement, as they conceive of
themselves and the space in which they live as distant from the archaic and backward ideals
that had been set up in history and literature, as pointed out by Williams (2011).
The relation between the Self and the Other evidenced in the speeches clearly
demonstrates this situation. The subjects look for appearances and ways of life similar to
those they identify as meaning development, distancing themselves and differentiating
themselves from Chico Bento, the redneck who doesn't know how to behave in the city. The
non-acceptance of a way and a lifestyle that do not correspond to the logic of the market is
unanimous and naturalized in the speeches of the subjects who, in the case of this study, have
not yet gone through a process of knowledge construction that allows them to make
conjectural readings more in-depth knowledge of the world and of itself in the world, since
the curriculum and the school continue to reproduce countryside ideals linked to capital.
Which, therefore, causes alienated identity constitutions that represent the human being and
society in line with the economic system and with what this system requires from the subjects,
discarding from education the lenses of criticality.
Thus, although there is a translation in the subjects' speeches, it is not possible to say
that their identities are hybrid because, with the advent of globalization, there is a
pluralization that consolidates the subject neither as local, traditional, nor as global, but as
transient subject.
The revealed Self, by way of escape, is then the Other that one does not accept to be,
and the Self that one is, but which one does not accept to be, and this is a consequence of
globalization. The countryside subject identified in this study lives in the rural area, but he
does not accept himself as a country being in the light of the character Chico Bento, unless the
countryside presents the elements sought after already mentioned here. This is a reflection of
the Brazilian educational proposition in which the school in question anchors itself to
implicitly and explicitly reproduce the ideals of rural education and, thus, to undermine the
peasantry and the peasant way of life.
It is noted that, although they represent themselves in the way they are represented here
in the condition of the Self and the Other, they still perceive themselves as subjects of the
countryside, insofar as they do not deny their territoriality, but they do not feel comfortable in
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
23
being socially recognized as such, since this non-recognition of identity is due to the modus
vivendi and operandi historically engendered in the countryside through economic relations
based on the capitalist system that disregard the meanings and representations of the
peasantry to the detriment of the establishment of an ingrained understanding of the world in
the ruralist and agroexploratory perspective of the territory, the subjects and the environment
in time and space.
Finally, the repercussions of this identified situation are reflected by education, which
was translated, through the curriculum, to Translation fostered by consumption, emerging
movements of resistance and strengthening of local identities that rescue the Tradition that
today becomes invisible before of so many global attractions.
References
Adorno, T., & Horkheimer, M. (1985). A Dialética do Esclarecimento. Rio de Janeiro: Jorge
Zahar.
Amorim, A. F. C., & Sousa, R. A. D. (2019). A Base Nacional Comum Curricular e a
educação no/do campo. Cadernos da Fucamp, 18(32), 129-143. Recuperado de
https://www.fucamp.edu.br/editora/index.php/cadernos/article/view/1694/1117#
Anderson, B. (2008). Comunidades imaginadas. São Paulo: Companhia das Letras.
Arroyo, M. G. (1999). A educação básica e o movimento social do campo. In Arroyo, M. G.
& Fernandes, B. M. (Orgs.). A educação básica e o movimento social do campo (pp. 10-38).
Brasília: Articulação nacional por uma educação básica no campo.
Arroyo, M. G., Caldart, R. S., & Molina, M. C. (2011). Por uma educação do campo.
Petrópolis: Vozes.
Ávila, L. A. (2009). O Eu é plural: Grupos: a perspectiva psicanalítica. Revista Vínculo, 1(6),
39-52. Recuperado de http://www.redalyc.org/html/1394/139412684005/.
Bauman, Z. (1999). Globalização: as consequências humanas. Rio de Janeiro: Editora Jorge
Zahar.
Bauman, Z. (2003). Comunidade: a busca por segurança no mundo atual. Rio de Janeiro:
Editora Jorge Zahar.
Bauman, Z. (2005). Identidade: Entrevista a Benedito Vecchi. Rio de Janeiro: Editora Jorge
Zahar.
Bhabha, H. K. (2010). O local da cultura. Belo Horizonte: UFMG.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
24
Borges, K. P. (2020). “Eu vejo o futuro repetir o passado”: BNCC, Neoliberalismo e retorno
aos 1990. Revista Pedagógica, 22, 01-24. https://doi.org/10.22196/rp.v22i0.5676
Bourdieu, P. (2012). O espaço dos pontos de vista. In Bourdieu, P. (Org.). A miséria do
mundo (pp. 11-13). Petrópolis: Vozes.
Brandão, C. R. (2005). As flores de abril: movimentos sociais e educação ambiental.
Campinas: Autores Associados.
Buczenko, G. L. (2018). Educação ambiental e educação do campo: caminhos em comum.
Curitiba: Appris.
Caldart, R. S. N. (2011). Identidade e políticas públicas. In Arroyo, M. G., Caldart, R. S., &
Molina, M. C. (Orgs.). Por uma Educação do Campo (pp. 87-132). Petrópolis: Vozes.
Castells, M. (1999). O poder da identidade: Volume II. São Paulo: Paz e Terra.
Chartier, R. (1991). O mundo como representação. Estudos Avançados, 5(11), 173-191.
https://doi.org/10.1590/S0103-40141991000100010
Clastres, P. (2004). Arqueologia da violência: pesquisas de antropologia política. São Paulo:
Editora Cosac & Naify.
Cunha, J. S. (2014). O agronegócio do milho transgênico e a falácia da modernidade no
campo sergipano. In Anais do VII Congresso Brasileiro de Geógrafos, 01-11. Recuperado de
http://www.cbg2014.agb.org.br/resources/anais/1/1404157254_ARQUIVO_artcompleto.pdf.
Freire, P. (1980). Extensão ou comunicação. Rio de Janeiro: Paz e Terra.
Freire, P. (1996). Pedagogia da autonomia. Rio de Janeiro: Paz e Terra.
Freire, P. (2005). Pedagogia do oprimido. Rio de Janeiro: Paz e Terra.
Freud, S. (2014). Psicologia das Massas e Análise do Eu. Sigmund Freud: obras completas.
São Paulo: Companhia das Letras.
Hall, S. (2005). A identidade cultural na pós-modernidade. Rio de Janeiro: DP&A.
Hall, S. (2006). Da diáspora: identidades e mediações culturais. Belo Horizonte: UFMG.
Hannerz, U. (1997). Fluxos, fronteiras, híbridos: palavras-chave da antropologia
transnacional. Revista Mana, 3(1), 7-39. https://doi.org/10.1590/S0104-93131997000100001
IBGE. (2021). Simão Dias. Brasil: Instituto Brasileiro de Geografia e Estatística. Recuperado
de: https://www.ibge.gov.br/cidades-e-estados/se/simao-dias.html
Lamosa, R. A. C. (2016). Educação e agronegócio: a nova ofensiva do capital nas escolas
públicas. Curitiba: Appris.
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
25
Modesto, M. A. (2019). Pela estrada se vai com anseios no peito e pés no chão: Por entre
quereres e fazeres da (trans)formação ambiental na educação do campo (Tese de Doutorado)
Universidade Federal de Sergipe, Aracaju. Recuperado de
https://ri.ufs.br/jspui/handle/riufs/11845
Nora, P. (1993). Entre memória e história: a problemática dos lugares. Revista Projeto
História, 10, 07-28.
Orlandi, E. P. (2013). Análise do Discurso: princípios e procedimentos. São Paulo: Pontes
Editores.
Pires, A. M. (2012). Educação do campo como direito humano. São Paulo: Cortez.
Prata, D. A. T. (2013). Determinantes da expansão da produção do milho em Sergipe
(Dissertação de Mestrado). Universidade Federal de Sergipe, Aracaju. Recuperado de
https://ri.ufs.br/bitstream/riufs/4492/1/DIEGO_ASCENDINO_TOURINHO_PRATA.pdf.
Prebisch, R. (2011). O desenvolvimento econômico da América Latina e alguns de seus
principais problemas. In Prebisch, R. (Org.). O Manifesto latino-americano e outros ensaios
(pp. 95-151). Rio de Janeiro: Contraponto.
Sartre, J. P. (2003). O ser e o nada: Ensaio de Ontologia Fenomenológica. Petrópolis: Editora
Vozes.
Williams, R. (2011). O campo e a cidade: na história e na literatura. São Paulo: Companhia
das Letras.
Woodward, K. (2014). Identidade e diferença: uma introdução teórica conceitual. In Silva, T.
T., Hall, S., & Woodward, K. Identidade e diferença: a perspectiva dos Estudos Culturais
(pp. 7-72). Petrópolis: Vozes.
i
The expression cultural negotiation, in accordance with the thinking of Bauman (2003), refers to the
involuntary movement exercised physically and psychically in the universe of radically unequal globalization
installed in the world by those who hold commercial and economic power. Subjects that interfere in the
population's ways of thinking and acting as they tacitly impose ways of life and, therefore, understanding the
meaning of the world to those who do not have such power and knowledge to overcome the trap and the shackles
created by pseudo globalization that entwines subjects' thoughts and behaviors in a panoptic context.
ii
To explain the concept of representation, the epistemology of Roger Chartier (1991) is used.
iii
The research is structured on the concept of Identity from the perspective of Castells (1999), Woodward
(2014) and Hall (2005).
iv
Chico Bento is one of the main characters of Turma da Mônica, being responsible for representing, in Maurício
de Sousa's productions, the subjects who live in the countryside. He is characterized as a country boy who values
and defends a lot the place he lives in, Vila Abobrinha, located in the rural area of a city in the interior of São
Paulo, and also appreciates the way of life of people who live in small farms, like him.
v
The Culture Circles were a methodological procedure developed by Paulo Freire and popular educators that
aimed to replace the traditional organization of classrooms with large circles in which the people (students)
exposed and discussed everyday problems and, collectively, he sought concrete actions that could be effective in
solving the problems (Freire, 1980).
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character Chico Bento and implications for Rural
Education...
RBEC
Tocantinópolis/Brasil
v. 7
e12289
10.20873/uft.rbec.e12289
2022
ISSN: 2525-4863
26
vi
Simão Dias is a city in Sergipe located in the center-south of the state, with a territorial extension of 560,199
km² and a population of approximately 40 thousand inhabitants (IBGE, 2021). Information available at
https://www.ibge.gov.br/cidades-e-estados/se/simao-dias.html.
vii
According to Prata (2013), since 2010, Simão Dias has been undergoing a “technological modernization of
corn agribusiness” (p. 32) which consists of planting with machines and other agricultural implements, such as
the use of improved seeds and the use of inputs fertilizers and pesticides focused on marketing the product and
not local and family consumption.
viii
The episodes are available at: https://www.youtube.com/watch?v=Bfx_E3zvnjc (Chico Bento in: Na Roça é
Diferente) and https://www.youtube.com/watch?v=ffKjDBFvPxY (Chico Bento no Shopping).
ix
The concept of Tradition is linked to memory and the past. In this case, memory plays the role of feeding and
feeding back memories, rituals, habits, customs, among other elements, to prevent it from falling into the
hybridism and fluidity of Contemporary. Considering Pierre Nora's idea of memory-places (1993), the past is
invented, imagined in memory and, therefore, transformed (Hall, 2005).
x
Translation is about the feeling of belonging, the transport across borders. It is the movement of acceptance of
hybridity and hybrid cultures, of detachment from the “lost” past (Hall, 2005).
xi
The idea of cultural industry mentioned here refers to the concept of the same name coined by Adorno and
Horkheimer (1985) regarding the industrialization, production and consumption of culture through the mass
media in capitalist society that trigger the feeding of the alienation circuit to work→exchange for
currency→consumption of work.
Article Information
Received on May 27th, 2021
Accepted on October 12th, 2021
Published on March, 20th, 2022
Authors Contributions: The authors 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
Modesto, M. A., & Cruz, F. A. S. (2022). The self, the other and the identity(ies): identity representations before the character
Chico Bento and implications for Rural Education. Rev. Bras. Educ. Camp., 7, e12289.
http://dx.doi.org/10.20873/uft.rbec.e12289
ABNT
MODESTO, M. A.; CRUZ, F. A. S. The self, the other and the identity(ies): identity representations before the character Chico
Bento and implications for Rural Education. Rev. Bras. Educ. Camp., Tocantinópolis, v. 7, e12289, 2022.
http://dx.doi.org/10.20873/uft.rbec.e12289
