Revista Brasileira de Educação do Campo
The Brazilian Scientific Journal of Rural Education
ARTIGO/ARTICLE/ARTÍCULO
DOI: http://dx.doi.org/10.20873/uft.rbec.e7323
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
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
Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular
Education
Úrsula Adelaide de Lélis
1
,
Magda Martins Macedo
2
, Leandro Luciano da Silva
3
, Maria Auxiliadora Amaral Silveira Gomes
4
1, 2, 3, 4
Universidade Estadual de Montes Claros - UNIMONTES. Departamento de Métodos e Técnicas Educacionais e
Departamento de Educação - Centro de Ciências Humanas (CCH). Departamento de Direito Público Substantivo - Centro de
Ciências Sociais Aplicadas (CCSA). Campus Universitário Professor Darcy Ribeiro. Avenida Rui Braga, s/n, Vila Mauricéia,
Montes Claros - MG. Brasil.
Author for correspondence: ursulalelis@gmail.com
ABSTRACT. Pedagogy of alternation has been considered a
methodological possibility for the rural people’s education,
given its pedagogical and political convergence with the
principles of Rural Education. However, hybrid experiences
have revealed that the epistemological foundations that underpin
this Pedagogy have been placed on the margin of practices,
emptying the emancipatory potentialities of Alternation. Starting
from these meanings, this text which is the result of theoretical
reflections, discusses the epistemological principles that underlie
the Pedagogy of Alternation, understood as a praxis forged in
the unit of time and space, and its contributions to the
emancipatory formation of rural people. The assumption of the
political role of the Alternation epistemology promotes the
disruption of formation based on the time-school and time-
community dichotomy. It breaks with a fetishized praxis
promoting the transformation-emancipation of these people and
their communities. The symmetries between Rural Education
and Alternation Pedagogy necessarily evoke overcoming the
hybrid variants that this Pedagogy has been assuming in the
context of rural people’s education. It requires conceiving the
unity that produces time-school and time-community as a
formative political process.
Keywords: Pedagogy of Alternation, Rural Education, Time-
school and Time-Community Unit, Emancipation.
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
2
Pedagogia da Alternância e Educação do Campo: dos
hibridismos epistemológicos à simetria com a Educação
Popular
RESUMO. A Pedagogia da Alternância vem se constituindo
como possibilidade metodológica para a educação dos povos do
campo, dada sua convergência pedagógica e política com os
princípios da Educação do Campo. Contudo, experiências
híbridas têm revelado que os fundamentos epistemológicos que
sustentam essa Pedagogia têm sido colocados à margem das
práticas, esvaziando as potencialidades emancipadoras da
Alternância. Partindo dessas acepções, este texto, resultado de
reflexões teóricas, discute os princípios epistemológicos que
fundamentam a Pedagogia da Alternância, compreendida
enquanto práxis forjada na unidade tempo e espaço, e suas
contribuições para a formação emancipatória dos povos do
campo. A assunção do papel político da epistemologia da
Alternância promove o rompimento da formação calcada na
dicotomia tempo-escola e tempo-comunidade. Rompe com uma
práxis fetichizada promovendo a transformação-emancipação
dos sujeitos e suas comunidades. As simetrias entre Educação
do Campo e Pedagogia da Alternância evocam,
necessariamente, ultrapassar as variantes híbridas que essa
Pedagogia vem assumindo no âmbito da formação dos povos do
campo. Exige conceber a unidade que produz o tempo-escola e o
tempo-comunidade como processo político formativo.
Palavras-chave: Pedagogia da Alternância, Educação do
Campo, Unidade Tempo-Escola e Tempo-Comunidade,
Emancipação.
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
3
Pedagogía de la Alternancia y Educación del Campo: de
los hibridismos epistemológicos a la simetría con la
Educación Popular
RESUMEN. La Pedagogía de La Alternancia se está
constituyendo como una posibilidad metodológica para la
educación de los pueblos del campo, dada a su convergencia
pedagógica y política con los principios de la Educación del
Campo. Sin embargo, experiencias híbridas han revelado que los
fundamentos epistemológicos que sustentan esta Pedagogía han
sido colocados al margen de las prácticas, vaciando las
potencialidades emancipadoras de la Alternancia. Partiendo de
estas acepciones, este texto, resultado de reflexiones teóricas,
discute los principios epistemológicos que fundamentan la
Pedagogía de la Alternancia, comprendida como praxis forjada
en la unidad de tiempo y espacio, y sus contribuciones para la
formación emancipadora de los pueblos del campo. La asunción
del papel político de la epistemología de la Alternancia,
promueve el rompimiento de la formación calcada en la
dicotomía Tiempo – escuela y tiempo-comunidad. Rompe con la
praxis fetichizada promoviendo la transformación-emancipación
de los sujetos y sus comunidades. Las simetrías entre Educación
del Campo y la Pedagogía de la Alternancia evocan,
necesariamente, exceden las variantes híbridas que esta
Pedagogía viene asumiendo en el ámbito de la formación de los
pueblos del campo. Exige concebir la unidad que produce el
tiempo-escuela y el tiempo comunidad como proceso político
formativo.
Palabras clave: Pedagogía de la Alternancia, Educación del
Campo, Unidad Tiempo-Escuela y Tiempo-Comunidad,
Emancipación.
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
4
Introduction
The 21 years of struggle “For a Rural
Education” in Brazil reaffirm the
contradiction as a genuine force of every
movement. The debates and clashes that
take place in their midst daily renew its
agenda, not by overcoming demands, but
by the implications produced within the
contradictions that permeate both the
private and public models of education in
the country.
In this area, the challenges facing
rural education range from securing
financial resources for project and program
implementation to the need for conceptual
reviews of school-culture-reality relations
and the didactic-methodological
transformation of teaching practices by
rethinking the role of education, school,
among others.
Choosing the most urgent demand is
certainly a complex task, given that the
historical neglect of the Brazilian State
towards the people of the countryside goes
back more than 500 years and still rests on
basic issues as noted above. A research
from the Confederation of Agriculture and
Livestock of Brazil (CNA, in Portuguese
initials) (Guia do Estudante, 2010), in 50
rural schools in ten Brazilian States,
showed that in 2010, 70% of them had no
library, 66% had no computer and the
blackboard was the only pedagogical tool
found, and in more than 70% of these
schools, the mimeograph was still used to
reproduce the activities. Supported by the
study that produced the “2014 School
Census Data”, Reis and Moreno (2015)
revealed that only 5% of rural schools had
sewers and 80% relied on pits; Twenty-
seven percent of the rural areas had a water
network, while the others used artesian
wells, waterfalls or natural sources; and at
14% water service was non-existent.
Cruz and Monteiro (2019) emphasize
that the peasant populations are still the
most affected by the low quality of
schooling and concentrate the highest
percentages of functional illiteracy,
pointing out the challenges posed to the
fulfillment of the goals of the current
National Education Plan (PNE) (Brazil,
2018) to increase the literacy rates of
children and the population aged 15,
eradicating absolute illiteracy and reducing
the functional illiteracy rate by 50% by
2024. In 2018, there were 5.5 million
enrollments in the countryside, reaching
99% of children from 6 to 14 years old and
87.4% of young people from 15 to 17 years
old (Cruz & Monteiro, 2019), which,
however, is not equivalent to learning
indexes, confirming the need for public
policies with proposals for affirmative
actions to resolve the social discrepancies
experienced by the peasant communities.
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
5
Of this list of absences and neglects
with the Rural Education, regarding the
political-pedagogical issues, one of the
most challenging and urgent refers to the
offer of contextualized education to the
various rural populations as a political-
pedagogical strategy for the construction of
learning, based on the principles of Popular
Education. A peasant education
contextualized in its worldview, in its way
of life, in its rhythm, in its beliefs and in its
work, which root lies in the strong relation
with the natural environment: the land, the
rivers, the trees, the animals, the modus
vivendi, and requires an education that
integrates and does not move away from
the secularly culture initiated and
preserved by the rural populations.
In the normative scope, the Federal
Constitution (Brazil, 1988), when in its art.
205 states education as a duty of the State
and the family, promoted and encouraged
with the collaboration of society for the
development of the individual, her/his
preparation for the exercise of citizenship
and her/his qualification for work,
underlines the need for a differentiated
perception between way of life and work in
urban and rural spaces.
In 1996, the Law and Guidelines for
National Education (LDB) (Brazil, 1996),
giving continuity and operability to what is
determined by the Federal Constitution,
insisted on guaranteeing the right to
education and its specificity of care for the
rural peoples, as verified in the wording of
its art. 28:
... in the provision of basic education
for the rural population, the
education systems will promote the
necessary adjustments for their
adaptation to the peculiarities of rural
life and of each region, especially: I -
curricular contents and
methodologies appropriate to the real
needs and interests of students from
the countryside; II - own school
organization, including adaptation of
the school calendar to the phases of
the agricultural cycle and climatic
conditions; III - adaptation to the
nature of the work in the rural area
(emphasis added).
Still in line with the Federal
Constitution, art. 23 of the LDB (Brazil,
1996) indicates that Basic Education may
... be organized into annual series,
semiannual periods, cycles, regular
alternation of studies, non-serialized
groups, based on age, competence
and other criteria, or by a different
form of organization, whenever the
interest of the process of learning so
recommend it (emphasis added).
These precepts are outlined under
other Ministry of Education (MEC)
regulations, in particular in the Operational
Guidelines for Basic Education in the Field
Schools of 2002 (Brazil, 2002), and in
Resolution No. 2/2008 (Brazil, 2008) of
the Chamber of Basic Education of MEC,
which establishes the complementary
guidelines for the development of public
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
6
policies for the assistance to the Basic
Rural Education.
The Alternation Pedagogy has been
revealed as a possibility to meet the
challenge of the contextualized education
of the countryside: the uniqueness time-
school and time-community allows
students to engage in their reflections on
these spaces and times in complete
interaction with their reality, their family.
and the community from which they
extract elements, challenges and questions
from their daily lives that, problematized,
will circumscribe studies to present
possibilities that may, if not solve the
problems experienced, suggest
propositions and reflections necessary for
their viability. In the principles of
Alternation, the emancipation of the
subjects who live this experience would be
constituted through the contextualized
education in this political, pedagogical,
social and cultural scenario.
In 2006, the 29/5000 National Board
of Education (CNE, in Portuguese initials)
Technical advice No. 1 (Brazil, 2006)
provided for the school days for the
application of the Alternation Pedagogy in
the Family Centers for Alternation
Formation (CEFFA), pointing out how the
governmental body conceives this
Pedagogy. Currently, in Brazil, there are
dozens of experiences that have as a
conceptual and pedagogical proposal the
Alternation: the Geraizeira School, a
Settlement in the city of Tapera (State of
Minas Gerais), Agricultural Family
Schools (EFA), Rural Family Homes
(CFR), contextualized Rural Schools in
partnership with institutions such as
Alternative Technology Service (SERTA -
in the State of Pernambuco), the Regional
Institute for Appropriate Micro Farming
(IRPAA in the State of Bahia), the
Community Organization Movement
(MOC in the State of Bahia), the Feira de
Santana State University (UEFS/BA),
among others.
Nonetheless, experiences of
Alternation (Queiroz, 2004; Souza, 2008;
Silva, 2017; Zancanella & Detogni, 2019)
have revealed hybrid shades for this
Pedagogy, which raise questions about
clarity and achievement according to its
epistemological foundations in the
constitution of schooling practices; This
directly affects the formation of rural
people and the constitution of “A Rural
Education”, as “… category of situation
analysis or of rural workers' education
practices and policies…”. (Caldart, 2012,
p. 257).
Legal frameworks and literature
show advances in the understanding of the
singularities and demands of the rural
peoples, providing social, cultural,
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
7
political and pedagogical subsidies for the
construction of an education that is forged
from the countryside and not to the
countryside, marking the relevance of the
context where its subjects work and
produce life. However, it should be noted
that any perspective of contextualized
education, with reference to Alternation, is
not feasible if it is not idiosyncratically
intertwined with the epistemological
principles that circumscribe this Pedagogy.
Associative, complementary, integrative or
overlapping perspectives, which comprise
Alternation through the junction of school
and community at various times, distance
from these principles by denying their
essence which, beyond the phenomenon,
requires an understanding based on the
unity that constitutes times and spaces.
This is, therefore, the purpose of this
text: to discuss the epistemological
principles that underlie the Pedagogy of
Alternation, understood as praxis forged in
the unity of time and space, and its
contributions to the emancipatory
formation of the rural peoples. It starts
from notes on the compositions and
approaches that converge the Pedagogy of
Alternation and the Rural Education, then
analyzes the epistemological principles of
Alternation in symmetry with Popular
Education and strive for the unity of
opposites as the founding axis of the
political role of epistemology in the
Pedagogy of Alternation.
Rural Education and Alternation
Pedagogy: compositions and proximities
State models of education for rural
peoples have historically been guided by
goals linked to economic and political
aspects. From the fixation of the rural man
to the land, to guarantee the servile and
cheap labor, passing through mass
movements for the literacy of peasants;
projects and programs were flanked due to
the politico-pedagogical
decontextualization and the focus on the
interests of the political and economic
systems through verticalized policies and
from the perspective of materializing the
submission of the Brazilian agrarian to the
hegemonic project of the capitalist mode
of production (Calazans, Castro & Silva,
1981).
In this sense, according to Silva and
Martins (2015), developmental logic has
always been present in such models, as
well as inputs and the increasing
mechanization. Thus, the Brazilian process
of industrialization dictated the educational
proposals and assigned to education the
role of responding to the demands of
development. The purpose of rural
education, especially between the 1920s
and 1970s, was aligned with the goals of
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
8
imported modernization, with a focus on
integrating rural populations with the
progress that could come from capitalist
development, without the concern for the
populations, that is, with the recipients of
rural education (Silva & Martins, 2015).
In this context, the Basic Education
Movement (MEB, in Portuguese initials) -
a civil society body linked to the National
Conference of Bishops of Brazil (CNBB,
in Portuguese initials) -, from the 1960s,
introduced another way of doing education
in the rural area, based on in the principles
of Popular Education. Even today, the
MEB (2019, s. p.) Operates in
... population areas of the country in
which the socioeconomic indicators
reveal a situation of poverty and,
consequently, social and economic
indicators below the desired ones.
The actions of social mobilization,
youth and adult literacy and basic
education are the responsibility of
regional teams in each of the
federation units in which we operate
... [and aim] to contribute to integral
human promotion and overcoming
social inequality by lifelong
liberating popular education
programs.
However, it was the perspective of
rural education linked to developmental
purposes that directed the multiplicity of
punctual and episodic programs developed
by government agencies in the following
times, guided by verticalized and
decontextualized public policy.
On the other hand, other social
movements endeavored to arrange projects
in line with the rural reality, but which
were also characterized by punctuality and
specificity, without strength and subsidies
to reach the Brazilian rural in its totality.
More defined and nationwide strategies
were drawn only from the 1980s onwards,
from the interference of rural social
movements in the dispute for education,
especially from the Landless Rural
Workers Movement (MST, in Portuguese
initials).
The largest national mobilization
occurred in 1997, with the realization of
the First National Meeting of Educators of
the Agrarian Reform (ENERA, in
Portuguese initials), when the term Rural
Education was coined as a proposal for
reflections and the struggle for a horizontal
education, contextualized with the needs
and interests of the peasantry and agrarian
reform, on the grounds that education
comprises the most diverse social
processes of formation of individuals with
rights. This education
... also identifies a pedagogical
reflection that arises from the various
educational practices developed in
the field and/or by the people of the
field. It is a reflection that recognizes
the field as a place that not only
reproduces, but also produces
pedagogy; reflection that draws
traces of what can constitute a project
of education or formation of the
individuals. (Caldart, 2011, p. 154).
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
9
Therefore, the field is recognized no
longer as a synonym of backwardness, or
rural, but as a locus of life, turning the
eyes to the subjects who produce their
lives there, who build their trajectories
through environmental, economic and
social diversity conditions proper to the
contradictory character of capital. The
Rural Education comes to highlight in
itself the class conflict and a space of
disputes for rights and the implementation
of public policies that materialize
themselves through measures, projects and
programs that meet the rural populations in
their political, cultural and social
specificities cultural. Thus, the adjective
education with “rural” assumes
connotations that transcend pedagogical
practices and as a tool of transformation of
the Brazilian rural areas “… inaugurates
the recognition of the rural field as a locus
of transformation and reproduction of life,
symbolizing the class struggle and the
resistance of those who live in rural areas”.
(Silva & Martins, 2015, p. 95).
The Rural Education is,
fundamentally, a project proposal anti-
hegemonic, which is opposed to the
pedagogical ruralist perspective and
overcomes the stigma of backwardness
and pauperization, providing the rural
population with the continuity of the
struggle against social reproduction that, in
a capitalist system, is always unequal and
affects everyone.
Although the debate on rural
education has taken shape for over 20
years, it is still a highly contested and
disputed theme, reflecting any attempt at
conceptual crystallization, since its
manifestation in the field will depend on
the people who operationalize it.
Therefore, one cannot consider it a static,
ready and finalized education project,
rather it is a proposal that involves varied
and constantly moving educational
practices, as indicated by the name
“Movement for a Rural Education”.
From the perspective of this text, a
methodological proposal that encompasses
the political and pedagogical foundations
of Rural Education is the Pedagogy of
Alternation, which presents itself as
... empowering social transformations
in the country, because Alternation
involves continuous times and spaces
that are not dissociated or stripped of
their peculiarities: people, local
politics, environments, scarcity,
productive unit, family and
community, part of social and
productive realities of the ones
directly involved in the educational
process; that is, it is a proposal of
contextualized education. (Silva,
2017, p. 81).
The possibility of this notion surpass
the school walls, with an emancipatory
purpose, approximates the Pedagogy of
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
10
Alternation to Rural Education, in line
with the precepts of Popular Education.
The Pedagogy of Alternation, which
originated in the Maison Familiale Rurale
(MFR) in France in 1935, influenced the
creation of the Agricultural Family Schools
in Brazil. Constituting itself as one of the
guiding foundations of the MFR, it
originally presupposed “… the alternation
of formation stages between Maison
Familiale and family property as the
guiding principle of pedagogical
practice…”. (Souza, 2008, p. 2). Under this
principle, they constitute periods of study
in the school and in the communities
during the courses, valuing the culture and
the formation of the rural populations and
allowing them to continue to reside in their
communities of origin.
Nevertheless, for rural schools,
another important reflection implicit in the
concept of Alternation is the perception
that the time-space relationship of rural
populations is differentiated from those
living in the cities and small
municipalities. Its mode of production is
familiar and communal; they are fathers,
mothers, children, close relatives, friends
who meet to produce food and culture, in a
synthesis that constitutes their own
worldview of man, world and
relationships. The Alternation Pedagogy
proposes to interact with this vital
movement, ensuring the continuity of this
family and community dynamics, favoring
the optimization of school-time and
community-time with regard to the
construction of meaningful school
knowledge for both the students and their
community.
No less relevant and highly
circumstantial is the viability of students
living in school during school-time
without having to venture long commutes
back to their homes, often in poor transport
conditions, even when offered by public
agencies. At this moment, the social
relations between those who live in that
space multiply, take root, create new
references, and the school becomes a
community as well.
Moreover, the interrelation and
interdependence of rural populations with
the natural environment, its phenomena
and cycles indicate, essentially, that the
school calendar must also respect the
premises of Alternation, which, on the
other hand, points to challenges. One is
that of schooling that enables and
contributes so that this secular way of life
and peasant ethnic-cultural trait is not
altered by an institution that must educate
for socio-cultural cohesion and not for its
disintegration. The calendar should foresee
the Temporal Alternation, but beyond that,
it should foresee the time of the
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
11
communities in the tradition of doing
education, and at work, with knowledge
about the way to produce, to have faith and
to have fun, hence the know-how of
dealing with the traditional knowledge - as
well as the new, once it is in and a part of
the world. In this sense, it is necessary to
construct a school calendar “attached” to a
curriculum - with a substantial political-
pedagogical and didactic-methodological
basis in which enables the school to build a
path that is appropriate to the various
realities of rural school communities. And
this is the challenge given: Alternation
must also establish an intense relationship
between community, calendar and
curriculum.
Symmetries between the epistemological
principles of Alternation and those of
Popular Education
Modern Western knowledge is
constituted by dichotomous foundations of
the world, potentiated by the capitalist
mode of production, influencing the
production of knowledge in all areas, with
distinct intensity and valuation. When the
Semites built the notion of wisdom tied to
the art of doing a well-done thing, and
designated the wise as the one who
possesses the knowledge tied to teaching
and instruction, they laid the cornerstone
that connects knowledge, power, and class.
With the figure of the "wise", therefore,
the figure of the "not wise" is created,
being that he assumes the responsibility for
"... dictating and preserving the social
norms that guide the living practice of
those who do not have that kind of
knowing”. (Oliveira, 2016, p. 27),
constituting a theoretical initiative directed
to the field of practice. The Greeks
inherited this wisdom by emphasizing
philosophy as the basis of thought, with
knowledge assuming "... a theoretical,
contemplative and rational character as it
is based on the human being's ability to
reason and investigate facts in a logical-
rational manner". (Oliveira, 2016, p. 27).
Socratic Maieutics and Platonic Idea
Theory established the conception of
theory as true knowledge, underlining on
the ontological plane the existence of two
worlds, the intelligible - formed by the
true, perfect and eternal ideas - and the
sensitive material world - of material
things, imperfect copies, "true knowledge,
then, is the conceptual, which refers to the
world of ideas and the SELF". (Oliveira,
2016, p. 30). In such a perspective, there is
a supremacy of rational over nonrational
activity. Therefore, the preponderance of
the theorist over the practical is
established.
In Aristotle, one finds the
formulation of the foundations of modern
scientific thought by reversing the Platonic
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
12
theory advancing towards the idea of
sensible knowledge - facts, experiences -
as the source of rational knowledge and
thus the starting point for the construction
of science (Oliveira, 2016). For Aristotle,
... practice is a type of activity that is
characterized by its immanence: its
unfolding is its own end; eg:
thinking, wanting, etc. Thus,
philosophy and all manner of
theoretical activity are praxis in the
most proper and noble sense of the
term. (Candau & Lélis, 2005, p. 58).
However, as thinking was restricted
to the wise, the commons had to rely on
acting and practicing. According to
Oliveira (2016, p. 41),
theory is presented among the
Greeks as an explanatory system of
facts, a logical, intellectual activity,
an abstract exercise of reasoning
versus the concrete and the practical.
... This metaphysical sense of theory,
which reduces the concept of theory
to abstraction, analyzes practice in a
dichotomized manner in relation to
theory.
Later, in the Middle Ages, scholastic
doctors emphasized the separation of
theory and practice, translating praxis by
action and postis by productio,
dichotomizing the terms (Candau & Lélis,
2005). Since, historically, the systematized
formation was bequeathed to a socially and
economically privileged part of society,
the school became a stronghold of theory,
thinking and elaboration, since these were
the social attributions of those who
attended it. The classes excluded from this
gift were given the task of executing the
thought, establishing the difficult
reconciliation between theory and practice
that, under capitalism, retains the
separation between intellectual and manual
labor, determining the origin and
circulation of power in society; that is, the
social division of labor and the goods
produced by it.
Thus, the separation, and sometimes
opposition between theory and practice,
quantity and quality, person and object,
having and being continues to determine
the roles and ways of producing life, often
polarizing them by misunderstandings
between one and the other. However,
attempts to reconcile these paradigms on
the grounds of their complementary
diversity also refute their essence. Santos
Filho (2009), analyzing this position in
several studies, concludes that there is a
tendency to unepistemologize the debate
by ignoring paradigmatic differences.
Consequently, one falls into the
epistemological pluralism naively
considered as a peacemaker of the
oppositions sustained by the positivists.
Throughout history, both separatist
and complementary polarizations have
served to differentiate and classify modes
of conduct and thinking between classes,
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
13
often leading to the solid dichotomization
of such terms, so that at some point one
comes to promulgate its impossible unity.
The Alternation Pedagogy is not
immune to such polarizations when one
reads the materialities that are engendered
in reality, whether from the Family-
Agricultural Schools, the Family Centers
for Alternation Schooling, or from other
experiences that occur in Rural Education.
The report of Opinion 01/2006
(Brazil, 2006) highlights such
epistemological mistakes that support the
dichotomous perspective that guides many
practices that “adopt” this Pedagogy.
Rapporteur Hingel (Brazil, 2006) defines it
as a method that “… occurs through
periods when students spend two weeks in
the family/community, alternating with
another one week (CFR) or two (EFA) at
the training center, that is at school”. The
dualist view of time and space present in
this conception contributes to the
separation of theory and practice at the
school and community levels, besides
hierarchizing the space-time of thinking, in
detriment of the space-time of doing, as
the Semites and the Greeks did, and how
does the capital system. It is noteworthy
that “… in the question of the relationship
theory and practice, the problems and
contradictions of the society in which we
live manifest themselves. As a capitalist
society, it privileges the separation of
intellectual and manual labor and,
consequently, the separation between
theory and practice”. (Candau & Lélis,
2005, p. 57)
Souza (2008) describes that the lack
of funding and political-pedagogical
organization challenges the
implementation of Alternation, in an EFA
in Vale Jequitinhonha (State of Minas
Gerais). Silva (2017), when investigating
the Alternation in a northeastern EFA,
points out the separation of school and
community due to the absence of
formative and participatory exchange of
community trainers in the process.
Zancanella and Detogni (2019) emphasize
the contradictions that permeate the
Alternation experience in southwestern
Paraná State, involving public-private
partnerships; services to students residing
in urban spaces (45% of the total
enrollment); outdated-school regiment, and
its scholarly conception.
As can be inferred, in the search for
reconciliation between school and life,
through one of its main characteristics, the
relationship time-school and time-
community, the practices that have been
proposed to develop this Pedagogy have
been building epistemological hybridity, as
emphasized. Queiroz (2004), from his
studies: the juxtapositive in which there is
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
14
separation between work and study
periods, without any relationship between
them; the associative with the additive
combination of general education and
vocational training; and the real integrative
or copulative, when a close connection is
established between school-time and
community-time without primacy of one
or the other. In this case, there is a
connection between such moments, in an
integrated way.
The previously cited studies by
Zancanella and Detogni (2019, p. 17) on a
CFR in Paraná State underscore an
experience in which not even the hybrid
formulations presented by Queiroz (2004)
are constituted: the 45% of enrolled
students that resided in urban areas did not
experience community time:
the circumstances of these students'
lives ... make it impossible to
articulate the times - spaces of
education. Observation,
confrontation, dialogues and findings
are compromised in face of the non-
rupture of these times and places.
Without being able to overcome the
questioning and analysis phase, these
students deprive themselves of the
practice, because in some situations,
instead of a property in the country,
they live in a house in the city,
without land to continue what was
started in their observation notes and
discussed at CFR. Thus, for many
what remains to be done is a
sidewalk with plants grown in pots.
To realize the Pedagogy of
Alternation in any of the hybrid
perspectives - juxtapositive, associative,
integrative (Queiroz, 2004) or dissociative
(Zancanella & Detogni, 2019), is to think
it through the separation of theory and
practice, as components of any and all
processes of alternate teaching and
learning and therefore dichotomous. A
rural school, that is based on this model of
Alternation Pedagogy, reinforces the
neoliberal model of education, which
trains technicians for the labor market
without any commitment to the
countryside and the emancipation of the
peasantry.
The unity of opposites as the
fundamental axis of the political role of
epistemology in the Pedagogy of
Alternation
Dichotomous thinking finds its
parameters of existence in the world of
pseudoconcreticity, "... a chiaroscuro of
truth and deception". (Kosik, 2002, p. 15),
which hides what one does not want to see,
and reveals what one wants to know. It
disaggregates action and thought,
naturalizing social action and manipulating
consciousness. In this sense, the world of
thinking is restricted to school-time and
action to community-time, as if it were
under the intellectual tutelage of the
school. Because the alternating dualization
is done in domination unifying the “...
intellectual function, through which the
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
15
domination of the senses, the resignation
of thought in view of the production of
unanimity, means the impoverishment of
thought as well as experience: the
separation of the two domains harms
both”. (Adorno & Horkheimer, 2006, p.
41). By this mechanism, praxis becomes a
fetish, oblivious to the real world and the
contradictions that reveal the unity of yes-
no that forms the essence of things.
In the fetishized praxis, in which
theory and practice are dichotomized,
phenomena are presented as independent
and imaginary, concealing true praxis.
Through that praxis, school and work,
teaching and learning, informal knowledge
and scientific knowledge, school and
socio-professional environment, school
and community are linked, close to one
another, but not in unity, self-determining
and determining each other.
Thinking of Alternation in unity
leads to an understanding by which time
and space are conceived in an inseparable
and indissoluble perspective:
this unity is ensured by the
simultaneous and reciprocal
relationship of autonomy and
dependence on one in relation to the
other. In fact, this simultaneity and
reciprocity expresses the movement
of contradictions in which the two
poles oppose and deny each other
constituting a unity. (Candau &
Lélis, 2005, p. 62).
From this perspective, the activity,
the reflection on the activity and the
knowledge produced from the activity
communicate viscerally. Thus, activity is
understood as “… an act or set of acts by
virtue of which a person (agent) modifies a
given raw material”. (Vásquez, 2007, p.
220), which directly opposes action to
passivity. And this activity, as humane,
differs from natural activity given that it
requires planning, final projection,
revealing the conscious intentionality of
the action. Therefore, if there is no
consciousness in this action, it is
characterized by alienation, a dehumanized
and mechanical act. From this assumption,
combined with the Aristotelian thesis that
thinking is an action, it can be said that
alienated thinking is not conscious:
human activity is therefore a
purpose-oriented activity, and these
exist only through men as the
products of their consciousness.
Every truly human action requires a
certain awareness of an end, which is
subject to the course of one's activity.
(Vásquez, 2007, p. 222).
In this sense, acting and thinking are
mediated by the ends, which at no time
nullifies their identities and unifies the
characteristics of each action. Alternation,
conceived as praxis, then requires the
overcoming of the idea of school as a
space of secular theoretical knowledge and
the community as a space of practice,
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
16
doing and common sense. Alternation as a
praxis is “… theoretical-practical activity;
that is, it has an ideal, theoretical side, and
a material side, properly practical, with the
particularity that only artificially, through
a process of abstraction, can we separate,
or isolate from another”. (Vásquez, 2007,
p. 262). It is not a question, therefore, of
articulating theory and practice, but rather
of understanding that theory and practice
exist in unity, in reciprocity. This principle
is based on the conception of concrete
totality, which conceives the multiple
interdependencies that are established in
the real world, breaks the supposed
independence of phenomena and the
reified forms of the objective and real
world given by pseudoconcreticity,
revealing them as derived and mediate “...
as sediments and products of the social
practice of humanity”. (Kosik, 2002, p.
21). In this sense, school and community
are parts of a reality that surpasses the
simple union of these parts, constituting
themselves in the world of means, ends,
instruments and efforts and demands; it is
the unity of phenomenon and essence
(Kosik, 2002). In this holographic view,
Alternation does not represent
intersections between school and
community because it is itself the very
meaning and principle of unity.
Times and spaces, in this sense,
cannot be thought of separately, as if they
were independent, but by the multiple
interdependencies that constitute them.
Therefore, it is not a matter of articulating
them or enabling them to be in interaction.
It is a matter of recognizing them as parts
of a totality that is dialectically composed
and acting by contradictions. Thus, “In
School Time, Community-Time is
projected, and in the latter, the first is
provoked. Times are continuous in the
learning process, one does not live the
school without thinking of the community
and vice versa”. (Silva, 2017, p. 86).
School and community express themselves
as elements of the totality, of human life,
which dialogue through approximations
and differences without, however,
breaking unity. School and community are
times and spaces that forge students,
teachers, staff and families, without
interstices, without breaks, in
contradiction. Thus, they - school and
community - expand beyond the physical
and geographical spaces that often limit
them.
At this point, taking the immediate
context where the school and community
are located, and where students and their
families come from, is the point of
reference for the establishment of the
teaching and learning activity that,
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
17
surrounded by scientific knowledge,
amounts to new stages of knowledge, to
other spaces, both near and far, and returns
with meaning and, therefore, real and
concrete.
From Nascimento's perspective
(2003, p. 1), besides presenting itself as
“… cultural resistance in relation to the
strong neoliberal hegemony present in
Brazilian education”, Alternation means
the teaching and learning process that takes
place in spaces and differentiated and
alternating territories, that, nonetheless, do
not dissociated themselves. One is the
family space and/or community of origin,
where the experiences that singularize the
feeling of belonging to a certain group,
people, sharing knowledge, cultures, ways
of living and perpetuating generations are
forged. The other is the school where the
student shares the various knowledge s/he
has with other individuals, and certifies,
relativizes, affirms or reconstructs them
based on a scientific basis. This is the place
where the encounter of community
knowledge, singularized in the knowledge
of each person, meets the scientific
knowledge, and re-signifies it allowing
teaching and learning to occur. There is a
local and global exchange of knowledge
and practices that will return to families
and communities, in the form of praxis,
generating other ways of living. Thus, it
constitutes a network of significant
knowledge that, whether in the community,
property or in certain social movements,
will influence the conditions of existence
and work. In this movement, it is clear that
family, community and school are part of a
concrete whole and influenced by the
multi-determinations resulting from the
historical process. This concrete whole is
always the point of departure and arrival -
taking the distinguishing actions as the
synthesis of reality, unity of the diverse.
Thus, the production of knowledge in
spiral is constituted, when local and global,
popular knowledge and scientific
knowledge resignify and feed back into
unity.
In this formative process, the
political role of the epistemology present
in the Pedagogy of Alternation is revealed.
Teaching and learning break with the
utilitarian and fragmented view of reality,
placing the student as being who acts and
thinks from their experience about local
and global daily life, enabling them to
choose, decide, participate and transform
themselves and the spaces where they live.
Thus, the emancipatory critical thinking
develops, which is dialectic, dissolves
fetishes by understanding the unity
between opposites. The dichotomy of
intellectual and manual labor is broken by
breaking with fragmentary praxis, favoring
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
18
the emergence of a spiritual atmosphere in
which the superficial appearance of reality
is fixed as natural rather than as human
production.
Thus, epistemology is the
emancipating core of the Pedagogy of
Alternation and, in denying it, juxtaposed,
associative, integrative and dissociative
practices of alternation are in opposition to
its political role of “... elaborating actions
that promote the breaking of a vision of a
fragmented and uncritical world of the
oppressed, aiming at the construction of a
new reality in which these individuals can
act”. (Freitas & Freitas, 2018, p. 368).
Men are the only beings capable of
transcending, that is, of reflecting upon
thelselves, the others, and the world in the
quest for an understanding of their
existence (Freire, 1967). In this search, the
experiential, cultural knowledge,
experienced in daily life, and the scientific,
intellectual, interconnected, should provide
the action-reflection-critical reality leading
to the transformation-emancipation of the
individual and society, constituting praxis.
No knowledge production admits the void.
Hence, the alternation of teaching and
learning in school, in the family, in the
community, in the movements can
generate emancipation. School-time and
community-time cannot be refractory to
each other; they cannot constitute school-
time/scientific knowledge and community-
time/common sense since in all knowledge
there are faces of both spheres. Therefore,
besides being constituted from the context
of the student and her/his community, it is
the same context in which knowledge must
return to transform and emancipate itself.
Alternation appears, therefore, as a
Pedagogy that, by its possibilities,
references, shades and interfaces, in
essence, meets the precepts of Popular
Education and, consequently, of Rural
Education. For Gimonet (2007, p. 42), this
Pedagogy assumes "... passages and
transitions from one place of life to
another, from one type of experience to
another".
It must be said that understanding
Alternation as a unit guides not only the
curriculum and the school organization,
but also the relationships that are
established between family, school,
students, monitors, teachers, staff and
management, encompassing the conflicts
and contradictions that arise inside and
outside the school space and the
community itself. In this context, the
dialogue is presented as an alternative of
confrontation and growth that does not
place the stances in what is already given,
but, rather, impels them to advance in the
propositions, ideas and actions having as
reference the improvement of life and
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
19
work of the people involved in this
process.
Understanding unity as the principle
of Alternation puts the education of those
involved, and not just that of students,
under the perspective of omnilateral
education in its entirety, taking the
perspective of work as a catalyst, an
emancipating element, and therefore a
central element. Learning applicable or
replicable theories within and outside the
practice does not encompass Alternation. If
daily life, as a whole, is not, by itself, the
hatching point of teaching and learning
possibilities, with curricular proposals as
guidelines, a pseudo-concrete mode of
schooling is established. Just as curriculum
proposals are not the only or vital
references of education, without them one
falls into spontaneism, which steals from
students the access to scientific knowledge
in unity with the knowledge produced
before and during immersion in school.
In essence, Alternation is an element
of emancipation of those involved
(students, school professionals, families,
communities) for themselves, themselves
and beyond, as individuals and class. It
prepares for emancipation as the axis of
life and work, since daily relations are not
limited or enclosed within the school or
community. They extend to life itself, in
different times and spaces.
The Pedagogy of Alternation that
closes in the school-community binomial
does not advance the education beyond the
immediate, and it does not train pupils to
face the socio-political-cultural-economic
relations that are beyond the profession,
and directly intervene on life. Alternation
puts the contradictions
individual/society/work/employment/educa
tional
training/sustainability/conformation/emanc
ipation in constant debate without refuting
its developments on life in and for the
community. Likewise
... it is not enough to approach or
connect two places with their
different and contradictory logics,
namely, school and work. We need a
synergy, an integration, an
interpenetration breaking with the
theory vs practice; abstract vs
concrete dichotomy; formalized
knowledge vs skills (know-how);
education vs production, intellectual
work vs physical (manual). (Queiroz,
2004, 27-28).
Only in this way a Pedagogythat
contemplates the unity of the
epistemologies of Popular Education can
be constituted: the dialogicity, which
makes possible the horizontality of the
relations committed to the suppression of
oppression, having the concrete reality as a
starting point and arrival point; the
awareness that enables the production of
critical mass as a historical commitment to
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
20
the popular classes, and which can
transform reality through revolutionary
praxis. Only then can the Alternation
dialogue with the precepts of Popular
Education and constitute an element of
emancipation of the peoples of the
country.
Final remarks
The accumulation of reflections on
the alternation of times and spaces of
teaching and learning has been able to
advance as a conception that puts various
political, pedagogical and epistemological
aspects on the agenda. It is the very right
to diversity, to a contextualized school
care for differentiated populations that is in
check. Today, when the national debate
turns to ethno-cultural diversity and its
rights, it is up to educational bodies and
systems to consider that the school is also
challenged to present viable alternatives to
the change the picture of social inequality
and exclusion largely caused by school
neglect to which these populations are
subjected; exclusion of millions of citizens
from different ethnic groups, which leads
to the disregard of the richness of our
country's cultural heritage.
In this scenario, hybrid practices,
which disregard the epistemological-
political principle of the Pedagogy of
Alternation, do little to contribute to the
emancipation of the rural peoples,
eventually establishing alternation as just
another methodological “novelty”.
Transcending such a perspective requires
study, dialogue, and commitment to the
formative and emancipatory principles of
Popular Education and Rural Education.
Undoubtedly, the implementation of
the Alternation Pedagogy as an
emancipating pedagogical-formative
alternative is a great challenge because it
opposes the educational logic that
pervades the educational acts flanked by
the neoliberal principles of the current
capitalist system. Alternation opposes the
excluding dual logic that organizes
Brazilian society, which separates and
hierarchizes theory and practice; Social
classes; workers and owners of the modes
of production; quantity and quality; having
and being.
Overcoming the duality present in
the understanding of school-time and
community-time, from the perspective of
Alternation, is a pressing need to the
processes of struggle of rural populations
for their insertion in the dynamics of the
exchange of cultural goods and in the
strengthening of ethnic-Brazilian cultural
identity; for the material realization of
rights that are already recognized by law;
for the emancipation of the peoples of the
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
21
country; for Rural Education; for a Popular
Education.
References
Adorno, T. W., & Horkheimer, M. (2006).
Dialética do esclarecimento. Fragmentos
filosóficos. Rio de Janeiro, RJ: Jorge
Zahar.
Brasil. (1988). Constituição da República
Federativa do Brasil. Brasília.
Brasil. (1996). Lei n. 9.394, de 20 de
dezembro de 1996. Estabelece as Diretrizes
e Bases da Educação Nacional. Brasília.
Brasil. (2002). Resolução CNE/CEB nº 1
de 3 de abril de 2002. Institui Diretrizes
Operacionais para a Educação Básica nas
Escolas do Campo. Brasília.
Brasil. (2006). Parecer nº1 de 15 de
março/2006. Trata dos dias letivos para a
aplicação da Pedagogia de Alternância nos
Centros Familiares de Formação por
Alternância (CEFFA). Brasília.
Brasil. (2008). Resolução nº 2, de 28 de
abril de 2008. Estabelece Diretrizes
Complementares, Normas e Princípios para
o Desenvolvimento de Políticas Públicas
de Atendimento da Educação Básica do
Campo. Brasília.
Brasil. (2018). Plano Nacional de
Educação 2014-2024. Brasília.
Calazans, M. J. C., Castro, L. F. M., &
Silva, H. R. S. (1981). Questões e
Contradições da Educação Rural no Brasil.
In Werthein, J., & Bordenave, J. D.
(Orgs.). Educação Rural no Terceiro
Mundo – experiências e novas alternativas
(pp. 161-198). Rio de Janeiro, RJ: Paz e
Terra.
Caldart, R. (2012). Educação do Campo. In
Caldart, R. et al. (Orgs.). Dicionário da
Educação do Campo (pp. 257-265). Escola
Politécnica de Saúde Joaquim
Venâncio/Expressão Popular. Rio de
Janeiro.
Caldart, R. (2011). Por uma educação do
campo: traços de uma identidade em
construção. In Arroyo, M. G., Caldart, R.
S., & Molina, M. C. (Orgs.). Por uma
educação do campo (pp. 149-158). Rio de
Janeiro, RJ: Vozes.
Candau, V. M., & Lélis, I. A. (2005). A
relação teoria-prática na formação do
educador. In Candau, V. M. (Org.). Rumo
a uma nova didática (pp. 56-72).
Petrópolis, RJ: Vozes.
Cruz, P., & Monteiro, L. (2019). O
Anuário Brasileiro da Educação
Básica/2019. Recuperado de:
https://www.todospelaeducacao.org.br/_up
loads/_posts/302.pdf
Freire, P. (1967). Educação como prática
de Liberdade. Rio de Janeiro, RJ: Paz e
Terra.
Freitas A. L. C., & Freitas, L. A. A.
(2018). A construção do conhecimento a
partir da realidade do educando. Revista
On line de Política e Gestão Educacional,
22(1), 365-380, Doi:
https://doi.org/10.22633/rpge.v22.n.1.2018
.10707
Gimonet, J. C. (2007). Praticar e
Compreender a Pedagogia da Alternância
dos CEFFAS. Rio de Janeiro, RJ: Vozes.
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
22
Guia do Estudante. (2010). Pesquisa avalia
escolas rurais brasileiras e detecta
problemas de infraestrutura. Recuperado
de:
https://guiadoestudante.abril.com.br/estudo
/pesquisa-avalia-escolas-rurais-brasileiras-
e-detecta-problemas-de-infraestrutura/
Kosik, K. (2002). Dialética do concreto.
Rio de Janeiro, RJ: Paz e Terra.
Movimento de Educação de Base. (2019).
Quem somos. Recuperado de:
https://www.meb.org.br/quem-somos/
Nascimento, C. G. (2003). Pedagogia da
resistência cultural: um pensar a educação
a partir da realidade campesina. In VIII
Encontro Regional de Geografia
(EREGEO). Cidade de Goiás, GO.
Oliveira, I. A. (2016). Epistemologia e
Educação – bases conceituais e
racionalidades científicas e históricas.
Petrópolis, RJ: Vozes.
Queiroz, J. B. (2004). Construção das
escolas famílias agrícolas no Brasil:
ensino médio e educação profissional
(Tese de Doutorado). Universidade de
Brasília, Brasília.
Reis, T., & Moreno, A. C. (2015). Brasil
urbano X Brasil rural. Recuperado de
http://especiais.g1.globo.com/educacao/20
15/censo-escolar-2014/brasil-urbano-x-
brasil-rural.html
Santos Filho, J. C. (2009). Pesquisa
quantitativa versus pesquisa qualitativa: o
desafio paradigmático. In Santos Filho, C.,
& Gamboa, S. S. (Orgs.) Pesquisa
educacional: quantidade-qualidade (pp.
10-32). São Paulo, SP: Cortez.
Silva, L. L. (2017). Dois tempos, vários
lugares: trabalho e emancipação em
alternância (Tese de Doutorado).
Universidade Federal de Minas Gerais,
Minas Gerais.
Silva, L. L., & Martins, M. F. A. (2015).
Outra perspectiva para a Educação do
Campo. Caderno de Ciências Agrárias,
7(1), 89-101.
Souza, J. V. A. (2008). Pedagogia da
alternância: uma alternativa consistente de
escolarização rural? In Anais da 31a
Reunião da ANPED. Recuperado de
http://www.anped.org.br/reunioes/31ra/1tra
balho/GT14-4500--Int.pdf
Vázquez, A. S. (2007). Filosofia da práxis.
Buenos Aires, AR: Consejo
Latinoamericano de Ciencias Sociales –
CLASCO; São Paulo, SP: Expressão
Popular.
Zancanella,Y., & Detogni, A. A. (2019).
Pedagogia da Alternância proposta de
formação: Casa Familiar do município de
Coronel Vivida-PR. Revista Brasileira de
Educação do Campo, 4(1), 1-28. Doi:
http://dx.doi.org/10.20873/uft.rbec.v4e493
6
Article Information
Received on July 06th, 2019
Accepted on September 25th, 2019
Published on December, 19th, 2019
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.
Orcid
Úrsula Adelaide de Lélis
http://orcid.org/0000-0002-4683-4444
Magda Martins Macedo
http://orcid.org/0000-0001-5980-516X
Leandro Luciano da Silva
http://orcid.org/0000-0002-8903-6442
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A. S. (2019). Pedagogy of Alternation and Rural Education: from
epistemological hybridism’s to symmetry with Popular Education...
Tocantinópolis/Brazil
v. 4
e7323
10.20873/uft.rbec.e7323
2019
ISSN: 2525-4863
23
Maria Auxiliadora Amaral Silveira Gomes
http://orcid.org/0000-0002-2028-0420
How to cite this article
APA
Lélis, U. A., Macedo, M. M., Silva, L. L., & Gomes, M. A. A.
S. (2019). Pedagogy of Alternation and Rural Education:
from epistemological hybridism’s to symmetry with Popular
Education. Rev. Bras. Educ. Camp., 4, e7323. DOI:
http://dx.doi.org/10.20873/uft.rbec.e7323
ABNT
LÉLIS, U. A.; MACEDO, M. M.; SILVA, L. L.; GOMES, M.
A. A. S. Pedagogy of Alternation and Rural Education:
from epistemological hybridism’s to symmetry with Popular
Education. Rev. Bras. Educ. Camp., Tocantinópolis, v. 4,
e7323, 2019. DOI:
http://dx.doi.org/10.20873/uft.rbec.e7323