Journal articles on the topic 'Freire, Paulo, Adult education Church and education'

This article introduces reflexive approximations of Paulo Freire’s ideas with the daily concrete of an educational practice of popular nature, represented through narrative profiles from northeastern women educators who lived pedagogies gestated in community frontiers. It comes from a research of qualitative nature which integrated a doctoral project entitled Trajectories of female popular educators in the state of Sergipe-Brazil. From the inter-encounter methodology, inspired by the hermeneutic phenomenology, as an approach method and the Oral History as a procedural method, recollections and experiences of female popular educators compromised with literacy practices in its own communities were analysed. The analytical path reupdated the concept of Popular Education, elevating it beyond the educational dimension and placing it as a piece of knowledge generated by a daily experience. The dialogic evidences have produced a close theoretical translation of the experimental field with the Freirean perspective on adult literacy, oriented as a basic human right and seen as a decisive tool for fighting poverty and the inadequate distribution of life essential resources.

In this article, we relate the concept of unity in diversity, developed by Paulo Freire, to educational actions that promote both academic achievement and improvement in social coexistence in diversity. Initially, we present key concepts elaborated by the author in different publications and we emphasize its relevance. Subsequently, we highlight the concept of unity in diversity and how it underpins Successful Educational Actions (SEA) for Youth and Adult Education, based on the results of a qualitative case study, developed between 2014 and 2016. Finally, we highlight the way that the theory and the comprehension that Paulo Freire offers us remains alive and current, mainly by demonstrating the history that has been built by men and women in favor of humanization and democratic education.

Este artigo busca conhecer e analisar as narrativas de quatro professores de educação de surdos que atuaram no Centro Municipal de Educação do Trabalhador Paulo Freire, de Porto Alegre, com jovens e adultos surdos, alunos que hoje são atendidos na Escola Municipal de Ensino Fundamental de Surdos Bilíngue Salomão Watnick. Sobre o processo de educação desses alunos iniciarei com uma breve história sobre a Educação de Jovens e Adultos no Centro Municipal de Educação do Trabalhador Paulo Freire e a migração para a escola municipal bilíngue Salomão Watnick. Com objetivo de esclarecer como é a educação de adultos surdos investiguei, através das narrativas, a experiência dos professores dos surdos na EJA procurando explicar o conceito de educação bilíngue, bem como a importância desta educação para o surdo e quais são os principais desafios e conquistas desta modalidade, finalizando com argumentação em favor da Libras enquanto língua de formação pedagógica para surdos.Palavras-chave: Educação de Surdos. Educação de Jovens e Adultos Surdos. Narrativas de professores. NARRATIVE OF DEAF TEACHERS ON EJA IN PORTO ALEGRE CITY/RSAbstract: This article seeks to understand and analyze the narratives of four deaf education teachers that worked at the Municipal Center of Paulo Freire Worker Education of Porto Alegre, with young deaf adults, students today are treated at Municipal Elementary School of the Deaf Solomon Watnick bilingual. About the process of education of these students shall begin with a brief history of the Youth and Adult Education at the Municipal Center of Paulo Freire Worker Education and migration to bilingual public school Solomon Watnick. In order to clarify how the education of deaf adults investigated through the narrative, the experience of deaf teachers in adult education seeking to explain the concept of bilingual education, and the importance of education for the deaf and what are the main challenges and achievements this mode, ending with arguments in favor of pounds as a language teacher training for the deaf.Keywords: Deaf Education. Education Youth and Adult Deaf. Narratives teachers. NARRATIVA DE MAESTROS DE SORDOS SOBRE A EJA EN LA CIUDAD DE PORTO ALEGRE/RSResumen: Este artículo busca entender y analizar las narrativas de cuatro maestros de educación de sordos que trabajaran en el Centro Municipal del Trabajador Paulo Freire, en Porto Alegre, con jóvenes y adultos sordos, estudiantes que hoy son atendidos en la Escuela Municipal Primaria de Sordos Bilingüe Salomón Watnick. Sobre el proceso de la educación de estos estudiantes empezaré con una breve historia sobre la educación de jóvenes y adultos en el Centro Municipal de Educación del Trabajador Paulo Freire y la migración a la escuela pública bilingüe Salomón Watnick. Con lo objetivo de aclarar como es la educación de adultos sordos investigué, a través de las narrativas, la experiencia de los maestros de los sordos en la EJA, tratando de explicar el concepto de educación bilingüe, así como la importancia de la educación para sordos y cuáles son los principales retos y logros de esta modalidad, terminando con argumentos a favor de la Libras mientras lengua de formación pedagógica para sordos. Palabras clave: Educación de Sordos. Educación de Jóvenes y Adultos Sordos. Narrativas de Maestros. NARRATIVE OF DEAF TEACHERS ON EJA IN PORTO ALEGRE CITY/RS NARRATIVA DE MAESTROS DE SORDOS SOBRE A EJA EN LA CIUDAD DE PORTO ALEGRE/RS Ana Luiza Paganelli CaldasProfessora Mestre da Universidade Federal do Rio Grande do Sul (UFRGS).anacrespa2012@gmail.com Resumo: Este artigo busca conhecer e analisar as narrativas de quatro professores de educação de surdos que atuaram no Centro Municipal de Educação do Trabalhador Paulo Freire, de Porto Alegre, com jovens e adultos surdos, alunos que hoje são atendidos na Escola Municipal de Ensino Fundamental de Surdos Bilíngue Salomão Watnick. Sobre o processo de educação desses alunos iniciarei com uma breve história sobre a Educação de Jovens e Adultos no Centro Municipal de Educação do Trabalhador Paulo Freire e a migração para a escola municipal bilíngue Salomão Watnick. Com objetivo de esclarecer como é a educação de adultos surdos investiguei, através das narrativas, a experiência dos professores dos surdos na EJA procurando explicar o conceito de educação bilíngue, bem como a importância desta educação para o surdo e quais são os principais desafios e conquistas desta modalidade, finalizando com argumentação em favor da Libras enquanto língua de formação pedagógica para surdos.Palavras-chave: Educação de Surdos. Educação de Jovens e Adultos Surdos. Narrativas de professores. Abstract: This article seeks to understand and analyze the narratives of four deaf education teachers that worked at the Municipal Center of Paulo Freire Worker Education of Porto Alegre, with young deaf adults, students today are treated at Municipal Elementary School of the Deaf Solomon Watnick bilingual. About the process of education of these students shall begin with a brief history of the Youth and Adult Education at the Municipal Center of Paulo Freire Worker Education and migration to bilingual public school Solomon Watnick. In order to clarify how the education of deaf adults investigated through the narrative, the experience of deaf teachers in adult education seeking to explain the concept of bilingual education, and the importance of education for the deaf and what are the main challenges and achievements this mode, ending with arguments in favor of pounds as a language teacher training for the deaf.Keywords: Deaf Education. Education Youth and Adult Deaf. Narratives teachers. Resumen: Este artículo busca entender y analizar las narrativas de cuatro maestros de educación de sordos que trabajaran en el Centro Municipal del Trabajador Paulo Freire, en Porto Alegre, con jóvenes y adultos sordos, estudiantes que hoy son atendidos en la Escuela Municipal Primaria de Sordos Bilingüe Salomón Watnick. Sobre el proceso de la educación de estos estudiantes empezaré con una breve historia sobre la educación de jóvenes y adultos en el Centro Municipal de Educación del Trabajador Paulo Freire y la migración a la escuela pública bilingüe Salomón Watnick. Con lo objetivo de aclarar como es la educación de adultos sordos investigué, a través de las narrativas, la experiencia de los maestros de los sordos en la EJA, tratando de explicar el concepto de educación bilingüe, así como la importancia de la educación para sordos y cuáles son los principales retos y logros de esta modalidad, terminando con argumentos a favor de la Libras mientras lengua de formación pedagógica para sordos. Palabras clave: Educación de Sordos. Educación de Jóvenes y Adultos Sordos. Narrativas de Maestros.

Current research on human trafficking in the Christian Evangelical Church in Timor (GMIT) does not currently involve an educational approach to analyze the problem. So, the aim of this article is to contribute ideas about the pattern of contextual education for GMIT in countering human trafficking cases in East Nusa Tenggara. This study is based on a literature study comparing the critical pedagogy of Paulo Freire and Antonia Harder. After that, the authors uses this pedagogy to analyze the praxis of the mission of the Christian Evangelical Church in Timor and the contextual education practices of an alternative school named Lakoat.Kujawas. Through the mission and education dialogue, the authors see that the resistance base of GMIT has not involved culture and nature as a basis for resistance. Through the critical pedagogical analysis of Freire and Antonia Harder, the author shows the relevance of Lakoat.Kujawas’s liberation pedagogy and contextual education model for the resistance process undertaken by GMIT. Finally, this research is limited to the exploration of critical pedagogy for cases of human trafficking and not involve further politic of education, intercultural theological and practical studies on the pedagogy of liberation. AbstrakPenelitian tindak pidana perdagangan orang oleh Gereja Masehi Injili di Timor sejauh ini belum melibatkan pendekatan pendidikan di dalamnya. Oleh karena itu, tujuan artikel ini ialah membedah perdagangan orang dari sudut pandang pendidikan dan memberikan kontribusi pendekatan pendidikan terhadap pengembangan perlawanan Gereja Masehi Injili di Timor kasus perdagangan orang di Nusa Tenggara Timur. Penelitian ini didasarkan pada studi pustaka dengan mengandalkan pendekatan pedagogi pembebasan Paulo Freire dan Antonia Harder. Ide kedua tokoh tadi penulis pakai untuk menganalisa praksis misi perlawanan yang dikerjakan oleh Gereja Masehi Injili di Timor. Melalui tulisan ini, penulis menunjukan bahwa dengan mengembangkan praktik pendidikan, Gereja Masehi Injili di Timor mampu mengembangkan perlawanan yang berciri membebaskan, dan berdimensi multi keilmuan dengan mengandalkan konteks warga Gereja agar Gereja Masehi Injili di Timur mampu mendidik warga Gereja agar tidak lagi menjadi pelaku perdagangan orang.

In this article, Part I of Cultural Action for Freedom, Paulo Freire rejects mechanistic conceptions of the adult literacy process, advocating instead a theory and practice based upon authentic dialogue between teachers and learners. Such dialogue, in Freire's approach, centers upon the learners' existential situations and leads not only to their acquisition of literacy skills, but also, and more importantly, to their awareness of their right as human beings to transform reality. Becoming literate, then, means far more than learning to decode the written representation of a sound system. It is truly an act of knowing, through which a person is able to look critically at the world he/she lives in, and to reflect and act upon it. (pp. 480-498) In this article, Part II of Cultural Action for Freedom, Paulo Freire explains the process of conscientization as an intrinsic part of cultural action for freedom. He rejects the mechanistic and behaviorist understanding of consciousness as a passive copy of reality. Instead, he proposes the critical dimension of consciousness that recognizes human beings as active agents who transform their world. He makes specific reference to the political and social situation in Latin America in the 1960s and 1970s, discussing the need for cultural action in order to break the existing "culture of silence." (pp. 499-521)

Paulo Freire elaborated a distinct work, in which he defended multiple knowledge: scientific, technological, technical, popular, humanitarian. Freire is an endless intelectual who focuses on understanding social problems. His works are mostly considered for his contributions to adult education and, more specifically, to popular education. However, in his works there are also reflections on children and their infancies. Thus, this is a theoretical essay whose objective is to discuss and critically reflect on Freire’s concerns with infant education. These analyses state that Freire’s assumptions can be recreated in the contexts related to infant education, announcing other possibilities in relation to practices carried out with children, as well as the conceptions of infancies.

In this article, at a time when we celebrate Paulo Freire’s centenary, we discuss the current moment crossed by profound crises. We problematize this context, especially with regard to the Brazilian educational scenario that experiences pressures for remote education in times of pandemic, looking in Freire’s legacy for clues to understand and seek answers to what we have lived and faced. We articulate Freire’s reference to the experiences lived by the Municipal Reference Center for Youth and Adult Education (Centro Municipal de Referência de Educação de Jovens e Adultos - CREJA), to the teaching work, tensioned by conservative projects, and the movement of lives understood in their potential for approximation and reflection in times of social distancing. We understand that revisiting Paulo Freire and having a dialog with his concepts is urgent and necessary, in the thickening for the densification of our actions and investigations in teacher education.

In this article, at a time when we celebrate Paulo Freire’s centenary, we discuss the current moment crossed by profound crises. We problematize this context, especially with regard to the Brazilian educational scenario that experiences pressures for remote education in times of pandemic, looking in Freire’s legacy for clues to understand and seek answers to what we have lived and faced. We articulate Freire’s reference to the experiences lived by the Municipal Reference Center for Youth and Adult Education (Centro Municipal de Referência de Educação de Jovens e Adultos - CREJA), to the teaching work, tensioned by conservative projects, and the movement of lives understood in their potential for approximation and reflection in times of social distancing. We understand that revisiting Paulo Freire and having a dialog with his concepts is urgent and necessary, in the thickening for the densification of our actions and investigations in teacher education.

Nigerian society is bedeviled by corruption and injustice, whose prevalence may be partly explained by the dominant educational systems in the country. Paulo Freire has suggested that unjust systems are sustained by educational systems that condition learners to accept injustice. He also indicts the church for supporting such educational systems. He proposes the problem-posing education that helps learners to question and act against the conditions of their oppression to gain freedom from such conditions. This article proposes that, as the Bible enjoins us to “train up a child in the way that he should go” (Prov 22:6), and Jesus Christ often posed problems to encourage learners to think and act, Freire’s problem-posing approach is a good model for Christian educators to use in nurturing justice and righteousness in Nigeria, Africa, and the entire world.

With the passing of the years, behavioural changes took place in society, caused by the great place in society, caused by the great technological advances reflected in the educational field. Impact felt by educators of the Municipal School Major João Novaes in Floresta – Pernambuco- Brazil. As a result of this work directed to the students of the 3rd and 4th phase of the problematic of the youth and adult classes. With the problematic of the cell phone in the classroom. Represented by the theme: Cellular Partner the Classroom. Having questions like: - Ho to make the student’s cell phone partner in the classroom? – Does the use of the cell phone in the classroom hinder the teaching- learning process, or does it generate opportunities for the construction of new knowledge? The research was developed relating theory/practice, as recommended by Paulo Freire. Instruments used, questionnaire/interview were validated by Brazilian educational doctors. The research was developed in a qualitative way, proceeding in a case study by exploratory segment. Complete with a practical-pedagogical work, making use of interdisciplinary. Bibliografy Almeida, N. A. Yamada, BAG; Manfredini, BF and Alcici, SAR, (2014). Technology at School: Pedagogical Approach and Technical Approach. São Paulo: Cengage Learning. Antônio, JC (2010). Pedagogical Use of the Mobile Phone.Retrieved:http://professordigital.wordpress.com/2010/01/13/pedagogico-do-telONE-movel-celular/ Brasil (2018), Nova Escola Magazine.Year 33. Nº 315 Freire, P. (2013). Education and Change (Electronic Resources). 1st edition. Rio de Janeiro: Peace and Earth. Freire, P. (1969). Extension or Communication. Rio de Janeiro: Peace and Earth. Freire, P. (1968). Culture for Freedom Action. Rio de Janeiro: Peace and Land Gil, AC (2008). Social Research Methods and Techniques. 6th Edition. São Paulo: Atlas. Godoy, AS (1995). Introduction to Qualitative Research. Business Administration Magazine, São Paulo. Vol. 35. No. 2. Kude, VMM (2003). Appendix to Teaching Project Elaborate Evaluation Method Project. São Paulo: Atlas. Luckesi, C. (2011). Cell Phone Use in the Classroom. 22nd Edition. Salvador, Bahia. Retrieved: https://entretantoeducacao.com.br/how-to-use-in-the-classroom/gclidEAIaIQobcchMine27yr-/ 3QIVVaeRCh363WNVEAAEgkxJfD-BWE Marconi, MA and Lakatos, EM(2019). Fundamentals of Scientific Methodology. 8th edition. São Paulo: Atlas. Minayo, MCS (2001). Social Research. Theory, Method and creativity. Edition 18th Petrópolis: Voices Moran, JM (2014), The Challenge of Inserting New Technologies in Public Schools. En: Eductrix. Year 4. No. 6. Editora Moderna. Rocha, RS (2015).The Use of Cell Phones as a Pedagogical Tool: Repercussions on Learning Science in Video Production.:Http:// www.lume.ufrgs.br/bitstreamhandle/10183/133875 / 000982101.pdf? sequene

RESUMOEste artigo aborda as legislações que asseguram o desenvolvimento de políticas educacionais para o funcionamento da EJA - Educação de Jovens e Adultos - no Brasil e contempla uma experiência em processo do PROEJA – Programa Nacional de Integração da Educação Profissional com a Educação Básica na Modalidade de Educação de Jovens e Adultos, no que se refere ao reconhecimento de saberes como prática promovedora do diálogo entre o saber apreendido por meio das vivências informais e o saber escolar. Neste sentido, o artigo orienta-se pela seguinte questão problematizadora: Os saberes dos estudantes, adquiridos por meio de vivências pessoais e profissionais, podem estar vinculados aos saberes adquiridos na escola? De que forma é possível reconhecê-los e vinculá-los às áreas de conhecimento apresentadas nas propostas curriculares de um curso? O presente estudo baseia-se na legislação da EJA no Brasil e o embasamento para análise e discussão das questões propostas se ancora nos argumentos teóricos de Gaudêncio Frigotto (2004, 2005 e 2008); Maria Ciavatta (2004 e 2005); Acácia Eneida Kuenzer (2008); Jane Paiva (2004); Inês Barbosa Oliveira (2007 e 2010); Paulo Freire (2005, 2007, 2009). Assim, este trabalho está organizado nas seguintes partes: 1. A legislação para a Educação de Jovens e Adultos no Brasil; 2. O Reconhecimento de Saberes: uma experiência em processo no Instituto Federal de Educação, Ciência e Tecnologia de Santa Catarina, campus Jaraguá do Sul; 3. Algumas considerações finais sobre a experiência em processo e a práxis humana.Palavras-chave: Educação de Jovens e Adultos; Reconhecimento de Saberes The present paper aims to discuss the laws that ensure the development of educational policies for the operation of EJA - Youth and Adult Education - in Brazil and it reports the development of the experience of PROEJA – the National Program for Integration between Professional and Basic Education for the Youth and the Adult. We will focus on recognition of knowledge as a strategy to promoting the dialogue between knowledge acquired through informal experiences and school knowledge. The paper is oriented by the following problem question: The knowledge students acquired through personal and professional experiences, can it be connected to the knowledge they acquired at school? How to recognize this previous knowledge and how to relate it to the areas of knowledge presented in the official curriculum of a course? This study is based on the law of EJA in Brazil and the foundation for analysis and discussion were built upon the arguments developed by Gaudêncio Frigotto (2004, 2005 and 2008); Maria Ciavatta (2004 and 2005); Acacia Kuenzer Aeneid (2008); Paiva Jane (2004); Inês Oliveira Barbosa (2007 and 2010); Paulo Freire (2005, 2007, 2009). The work is organized into the following parts: 1. Brazilian Laws for Youth and Adult Education; 2. Recognition of Knowledge: a process-experience at the Federal Institute of Education, Science and Technology of Santa Catarina, Jaraguá do Sul; 3. Some final remarks on the on-going experience and on human praxis.Key-words. Youth and adult education, knowledge recognition

Este artigo decorre de uma pesquisa de mestrado em Educação, realizada em uma unidade de Ensino Fundamental da Educação de Jovens e Adultos (EJA), em Torres, cidade do Estado do Rio Grande do Sul. O objetivo geral desta pesquisa foi: “Compreender os signifi cados do diálogo presentes no processo ensino-aprendizagem da Educação de Jovens e Adultos (EJA), à luz da concepção freiriana”. A pesquisa foi qualitativa e, para o levantamento dos dados, contou-se com entrevistas semiestruturadas com professores, com equipes pedagógica e diretiva, como também, aplicação de questionários com alunos. A análise de dados se deu por categorias. O presente artigo apresenta a análise de três destas categorias: diálogo como respeito, diálogo como facilitador da vivência das boas relações, diálogo como forma de afetividade, assim como a análise de dados investigados no Regimento Escolar. O embasamento teórico foi, fundamentalmente, na pedagogia libertadora de Paulo Freire. Nas categorias supracitadas e no documento evidenciou-se “sentidos de diálogo” que ressaltam: o ato de saber escutar, o carinho, a amizade, a amorosidade, o respeito, a afetividade, a liberdade de expressão entre professores e estudantes para que haja a pronúncia e troca de experiências, sendo estes alguns dos subsídios convergentes para a concepção do diálogo em Freire. Palavras-chave: EJA. Sentidos de diálogo. Freire. Educação.Teaching proposal in the EJA: some dialogical senses analyzed according Freirean theoryAbstractThis article is based on a Master’s research in Education, carried out at elementary school unit of youth and adult education (EJA) in Torres, a city in the state of Rio Grande do Sul. The general objective of this research was: “Understanding meanings of the dialogue present in the teaching-learning process of Youth and Adult Education (EJA), according the Freirean conception”. The research was qualitative and, data collection included semi-structured interviews with teachers, pedagogical and directive teams, as well as the application of questionnaires with students. Data analysis was by categories. This article presents the analysis of three of these categories: dialogue as respect, dialogue as a facilitator of good relationships, dialogue as an affection form, also as the analysis of data investigated in the School Regiment. The theoretical basis was, fundamentally, in Paulo Freire’s liberating pedagogy. In the aforementioned categories and in the document, the “senses of dialogue” have been highlighted and stand out: the act of knowing how to listen, care, friendship, love, respect, affection, freedom of speech between teachers and students so that there is the pronunciation and exchange of experiences. These are some of the convergent subsidies for the conception of the dialogue in Freire.Keywords: EJA. Senses of dialogue. Freire. Education.Propuesta de enseñanza en la EJA: algunos sentidos dialógicos analizados a la luz de la teoría freirianaResuménEste artículo se deriva de una investigación de maestría en Educación, realizada en una unidad de Enseñanza Fundamental de la Educación de Jóvenes y Adultos (EJA), en Torres, ciudad del Estado de Rio Grande do Sul. El objetivo general de esta investigación fue: “Comprender los significados del diálogo presentes en el proceso enseñanza-aprendizaje de la Educación de Jóvenes y Adultos (EJA), a la luz de la concepción freiriana”. La investigación fue cualitativa y, la obtención de los datos fue realizada a partir de entrevistas semiestructuradas con profesores, con equipos pedagógicos y directivos, como también, aplicación de cuestionarios con alumnos. El análisis de datos se dio por categorías. El presente artículo presenta el análisis de tres de estas categorías: diálogo como respeto, diálogo como facilitador de la vivencia de las buenas relaciones, diálogo como forma de afectividad, así como, el análisis de datos investigados en el Reglamento Escolar. El fundamento teórico fue, fundamentalmente, en la pedagogía liberadora de Paulo Freire. En las categorías arriba citadas y en el documento, se evidenció “sentidos de diálogo” que resaltan: el acto de saber escuchar, el cariño, la amistad, la amorosidad, el respeto, la afectividad, la libertad de expresión entre profesores y estudiantes para que haya la pronunciación y el intercambio de experiencias, siendo estos algunos de los subsidios convergentes para la concepción del diálogo en Freire.Palabras clave: EJA. Sentidos de diálogo. Freire. Educación.

ABSTRACTObjective: to identify the influence of religiosity in the adoption of safer sexual behaviors related to prevention of STD/ HIV/AIDS, from the knowledge of the activities in the church and can be inserted in the course of nursing as a social network of support, but also will promote educational activities with young people from the biblical knowledge about the prevention of these diseases. Methods: this is about a qualitative study, focused on the Paulo Freire’s methodology. The subjects are adolescents who participate in meetings of young assiduously promoted by the Catholic church in the municipality of Tianguá-CE to accept and participate in the study. To assist in the collection and analysis of data used: semi-structured interview, a field diary, observation and free of crop circles as Freirian method. The analysis will be made from the sort of stories and discussion according to the sequence of circles together with the results more significant. It will be observed the ethical aspects of research in Human Beings accordance with Resolution 196/96. Descriptors: nursing; health education; sexually transmitted diseases; acquired immunodeficiency syndrome. RESUMOObjetivo: identificar a influência da religiosidade na adoção de comportamentos sexuais seguros relacionados à prevenção das DST/HIV/AIDS, a partir das atividades realizadas na igreja que podem ser inseridas no exercício da enfermagem como rede social de apoio, e promover ações educativas com os adolescentes acerca da prevenção destes agravos. Métodos: será realizado estudo qualitativo voltado à metodologia de Paulo Freire. Os sujeitos serão adolescentes que participem assiduamente de encontros de jovens promovidos pela igreja católica do município de Tianguá-CE e que aceitem participar do estudo. Para a coleta e análise dos dados será utilizado entrevista semi-estruturada, diário de campo, observação livre e círculos de cultura conforme o método Freiriano. A análise será a partir da ordenação das narrações e discussão de acordo com a seqüência dos círculos e com os resultados mais significativos. Serão observados os aspectos éticos da pesquisa em Seres Humanos de acordo com a Resolução 196/96. Descritores: enfermagem; educação em saúde; doenças sexualmente transmissíveis; síndrome de imunodeficiência adquirida. RESUMEN Objetivos: identificar la influencia de la religiosidad en la adopción de comportamientos sexuales seguros relacionados con la prevención de las DST/HIV/SIDA, a partir de las actividades realizadas en la Iglesia que pueden ser inseridas en le ejercicio de la enfermería como red social de apoyo y promover acciones educativas con los adolecentes a cerca de la prevención de estos agravantes. Métodos: será realizado un estudio cualitativo tornado hacia la metodología de Paulo Freire. Los sujetos seron adolecentes que participen asiduamente de reuniones de jóvenes promovidas por la Iglesia Católica del Municipio de Tianguá-CE e que acepten participar del estudio. Para la colección y análisis de los datos será utilizada entrevista semi-estructurada, prontuario de campo, observación libre y círculos de cultura conforme el método de Freire. El análisis será a partir de la orden de narrativas y discusión de acuerdo con la secuencia de los círculos y con los resultados más significativos. Serán observados los aspectos éticos de la pesquisa en Seres Humanos en la conformidad con la Resolución 196/96. Descriptores: enfermería; educación en salud; enfermedades de transmisión sexual; síndrome de inmunodeficiencia adquirida.

This article recovers the experience of dialogues on the literacy of adults and elders in the state of Paraná. This experience was part of a seminar held by the Secretary of Education of the State of Paraná for literacy teachers, literacy students and indigenous and quilombola leaders, and took place in Faxinal do Céu in 2008. With the advancement of educational policies for quilombos in all levels, from basic education to higher education, it is believed that recovering the memory of this education process that is little reflected - adult and elderly literacy - becomes important as a memory and projection of the future about how quilombola populations , to some extent, have been subjects of their struggle for schooling for a long time. It is also considered that the social and political conjunctures are now favorable and sometimes unfavorable. In this sense, the registration of the built is a powerful instrument of claiming rights not fully achieved, mainly, education and schooling processes with other ethno-racial, generational, historical and cultural nuances.ResumoEste artigo recupera a experiência de diálogos sobre a alfabetização de adultos e idosos quilombolas no estado do Paraná. Tal experiência fez parte de um seminário realizado pela Secretaria de Educação do Estado do Paraná destinado a alfabetizadores/as, alfabetizandos/as e lideranças indígenas e quilombolas e ocorreu em Faxinal do Céu, em 2008. Com o avanço das politicas educacionais para quilombos em todos os níveis, da educação básica ao ensino superior, acredita-se que recuperar a memória deste processo de educação que pouco é refletido - alfabetização de adultos e idosos -, torna-se importante enquanto memória e projeção de futuro acerca do modo como as populações quilombolas, em alguma medida, se constituem sujeitos de sua luta por escolarização, há um longo tempo. Considera-se, também, que as conjunturas sociais e políticas, são ora favoráveis e ora desfavoráveis. Nesse sentido, o registro do construído é um potente instrumento de reivindicação de direitos não alcançados na sua totalidade, principalmente, de processos de educação e escolarização com outros matizes étnico-raciais, geracionais, históricos e culturais.Keywords: Literacy, Adults, Elderly, Quilombos.Palavras-chave: Alfabetização, Adultos, Idosos, Quilombos.ReferencesALMEIDA, Alfredo Wagner Berno de. 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PurposeThe purpose of this paper is to critically assess the degree to which current union learning strategy and practice in the UK can become a catalyst for greater activism and participation by their members in the workplace and beyond. To this end, the paper seeks to draw on the rich heritage of pedagogic theory and practice in adult education writing to bring a fresh perspective to a key aspect of industrial relations.Design/methodology/approachThrough a meta-analysis of the current literature on the role of union learning representatives, learning centres and the context of that learning, the paper seeks to enhance understanding of how such initiatives in addition to upskilling workers lead to members' greater enlightenment with respect to the asymmetric power relations within the workplace and society. Using a conceptual model devised by the author from Freirean theory, this potentially increased awareness of their position in the organisation and society leading to greater levels of subsequent activism and participation by these learners is then critically assessed.FindingsUtilising the radical perspective of Paulo Freire, the article critically analyses the key elements of current union learning strategies in the UK. The paper concludes that union pedagogy strategy not just often raises members' awareness, as Freire would advocate, of their “subordinate” position in society, but potentially also genuinely equips them with the skills, knowledge and understanding to challenge that position through subsequent union activism and, therefore, greater participation in decision-making in the workplace. Union-facilitated learning, it is argued, can also develop the skills and knowledge necessary to increase members' job security.Originality/valueTo the author's knowledge, this is the first time that a Freirean analysis has been applied to this key element of contemporary trade union strategy and practice. In particular, the study seeks to also go beyond most studies of union pedagogic approaches and focus on the learner's journey and how this may imbue a propensity to become more active in the union and, therefore, the workplace.

A construção civil é uma área com baixo grau de mecanização e grande utilização de mão de obra. Parte dessa mão de obra é composta por profissionais de nível operacional (pedreiros, carpinteiros, eletricistas, etc.) que, na maioria das vezes aprendem a profissão nos próprios canteiros de obra. O objetivo desse trabalho é descrever o processo de elaboração e reflexões em torno de uma proposta de curso na modalidade Formação Inicial Continuada (FIC) a ser ofertado no campus Ouro Preto do Instituto Federal de Minas Gerais, a partir de princípios da pedagogia do renomado educador Paulo Freire. Para isso, foi adotada a metodologia qualitativa, com uma revisão bibliográfica a respeito de variáveis que envolvem o delineamento de um curso FIC na área de construção civil. A literatura aponta aspectos como o perfil sociodemográfico do público-alvo, técnicas de ensino específicas para adultos (andragogia) e a formação humanista como fundamento de práticas educativas para a conscientização e a emancipação dos sujeitos. Formação Inicial Continuada. Andragogia. Construção Civil. ABSTRACT In Brazil, civil construction has low degree of mechanization and high dependence of labor, and manpower has few or no qualifications. The workers, as bricklayers, electricians, carpenters and others, in most cases, learned a profession with the coworkers in the work site. This paper aims to propose a curse to qualify unskilled and older workers, as well as workers of other areas that want to migrate to civil construction. This curse would be offered inside the Instituto Federal de Minas Gerais, in the campus Ouro Preto. A bibliographic review was done addressing issues as the wide age ranges of the students, social origins and occupations, teaching strategies focused on adults (andragogy), and humanist formation. Adult Education. Andragogy. Civil Construction.RESUMEN La construcción civil es un área con un bajo grado de mecanización y gran uso de mano de obra. Parte de esta fuerza laboral está compuesta por profesionales de nivel operacional (albañiles, carpinteros, electricistas, etc.) que, en la mayoría de las veces, aprenden la profesión en los propios sitios de construcción. El objetivo de este trabajo es describir el proceso de elaboración y reflexiones en torno a una propuesta de curso en la modalidad de Formación Inicial Continua (FIC) que se ofrecerá en el campus de Ouro Preto del Instituto Federal de Minas Gerais, basado en los principios pedagógicos del reconocido educador Paulo Freire. Para esto, se adoptó la metodología cualitativa, con una revisión bibliográfica sobre variables que involucran el diseño de un curso FIC en el área de la construcción civil. La literatura señala aspectos como el perfil sociodemográfico del público objetivo, técnicas de enseñanza específicas para adultos (andragogía) y la formación humanística como base de las prácticas educativas para la concienciación y la emancipación de los sujetos. Educación Continua. Andragogía. Construcción Civil.RIASSUNTO l'edilizia civile è un'area con un basso grado di meccanizzazione e un grande uso del lavoro. Parte di questa forza lavoro è composta da professionisti a livello operativo (muratori, carpentieri, elettricisti, ecc.) Che, il più delle volte, apprendono la professione nei cantieri stessi. L'obiettivo di questo lavoro è quello di descrivere il processo di elaborazione e riflessioni intorno a una proposta di corso nella modalità di formazione continua (FIC) da offrire nel campus di Ouro Preto dell'Istituto Federale del Minas Gerais, sulla base dei principi pedagogici del famoso educatore Paulo Freire. Per questo, è stata adottata la metodologia qualitativa, con una revisione bibliografica sulle variabili che coinvolgono la progettazione di un corso FIC nell'area dell'edilizia civile. La letteratura indica aspetti come il profilo sociodemografico del pubblico target, tecniche di insegnamento specifiche per adulti (andragogia) e formazione umanistica come fondamento di pratiche educative per la consapevolezza e l'emancipazione delle materie.Formazione Continua. Andragogia. Edilizia civile.

RESUMENEn este texto presentamos algunas reflexiones relacionadas con los aportes del educador brasileño Paulo Freire a la educación de adultos en nuestro país, su evolución y la actualidad de sus planteamientos, asumidos principalmente como herramienta de apoyo y promoción de la sociedad civil y la ciudadanía.Palabras clave: Educación popular - educación de adultos - conciencia crítica - participación. Influência do pensamento Paulo Freire no Chile: Idéias para um debateRESUMONeste artigo, apresentamos algumas reflexões relacionadas com as contribuições do educador brasileiro Paulo Freire para educação de adultos em nosso país, sua evolução e apresentar seus argumentos, feita principalmente como uma ferramenta para apoiar e promover a sociedade civil e da cidadania.Palavras chave: Educação popular - educação de adultos - consciência crítica - a participação. Influence of thought Paulo Freire in Chile: Ideas for a debateABSTRACTIn this paper we present some reflections related to the contributions of the Brazilian educator Paulo Freire to adult education in our country, its evolution and present his arguments, made primarily as a tool for supporting and promoting civil society and citizenship.Key words: Popular education - adult education - critical awareness - participation.

ABSTRACT Objective: identifying social representations of health professionals and patients with tuberculosis in an initial interview for diagnostic disclosure and analyzing discursive content regarding the relation of this mode of communication during the interview for adherence of these patients to tuberculosis treatment. Method: a descriptive and qualitative study. A semi-structured interview was conducted with 39 health professionals involved in the initial tuberculosis diagnosis disclosure interview and 34 adult patients undergoing treatment in 22 health units in the southern region of São Paulo (Brazil). Discourse analysis was based on the discussions about “Awareness”, developed by Paulo Freire. Results: a lack of explanations resulted in patients not understanding the diagnosis, abrasiveness by health professionals, the need for health education and how to approach the patient have emerged as conditions that influence patient adherence to treatment. Conclusion: regarding communication, we have identified a professional exercise that is contrary to promoting patient adherence to treatment, since it does not allow them to critically reflect on their current situation, and consequently does not modify their reality (in choosing adhesion and cure), thus characterizing incompetent communication.

Over time, many groups have sought to offer alternatives to the dominant culture of the day; for example, the civil-rights movements, antiwar protests, and environmental activism of the 1960s and 1970s. Not all groupings however can be considered countercultural. Roberts makes a distinction between group culture where cultural patterns only influence part of one’s life, or for a limited period of time; and countercultures that are more wholistic, affecting all of life. An essential element in defining a counterculture is that it has a value-conflict with the dominant society (Yinger), and that it demonstrates viability over time: long enough to pass on the values to the next generation (Roberts). Each society has images of what it means to be a good citizen. These images are driven by ideology and communicated through media channels, educational values and government legislation. Ideologies are not neutral and compete for the “common sense” of citizens; seeking to shape desires and allegiance to a particular way of life. A way of life is expressed in the everyday practices, or routines and choices that make up an ordinary day, the sum of which express the values of individuals and communities. A number of groups or movements have sought to counter the values and practices of dominant cultures only to find themselves absorbed into it. For example, the surfing magazine Tracks was an Australian countercultural text that chronicled the authentic surfing lifestyle of the 1970s. As surfing became big business, the same magazine was transformed into a glossy lifestyle publication. The surfing lifestyle had become part of the expanding field of consumption and Tracks had become one more tool to promote it (Henderson). As the “counter” is absorbed into the dominant consumer culture, new ways to engage the hegemonic culture emerge that offer fresh possibilities of living and engaging in contemporary society. Positioning I hold to a critical postmodern perspective of consumption. That is, while I acknowledge some of the pleasures of consumption, I see a dominant posture of detachment as a result of consumer cultures increased distance from production, producers and the products we buy (Cavanaugh; Sandlin, Kahn, Darts and Tavin). The market is a powerful educator of individuals (Kincheloe; Steinberg), but it is not the only educator. Families, schools, churches and other interest groups also seek to educate, or shape, individuals. These competing influences do not however hold equal power. In many instances the families, schools, churches and interest groups have uncritically adopted the dominant ideology of the market and so reinforce the values of consumerism; such is its hegemonic power. I hold that individuals, and more importantly communities, have some agency to consume in alternative ways that give rise to the formation of different identities. I see critical practices as important in the awareness raising, or awakeness, and shaping of an individual and a community (Freire; Rautins and Ibrahim). Contemporary Cultures Consumption has become the organizing principle of many contemporary cultures (Hoechsmann). The message that to be a good citizen is to be a good consumer is pervasive and promoted as key to economic growth and the remedy to lift countries out of recession. This message of consumption falls on fertile ground with the development of consumerism, or consumer culture. Smart (5) sees this expressed as a way of life that is “perpetually preoccupied with the pursuit, possession, rapid displacement, and replacement of a seemingly inexhaustible supply of things.” These “things” have increasingly become luxury goods and services as opposed to the satisfaction of basic needs and wants (de Geus). Contemporary Alternatives There are examples of contemporary alternatives that open spaces for people to imagine that “another world is possible.” Sandlin, Kahn, Darts and Tavin (102, 103) call upon educators to “critically analyze what it might mean to resist a consumer society predicated on the normalization of overconsumption” and to “celebrate the creative and critical agency of all those who resist and interrogate the hegemony of multinational companies/industries.” A number of examples are worth celebrating and critically analysing to offer input in the engagement with the dominant culture of consumption. The examples of the Adbusters Media Foundation, Bill Talen’s work as a political-theatre activist, and the voluntary simplicity movement will be briefly examined before exploring the contribution of monasticism. The Adbusters Media Foundation produces a glossy bimonthly publication and website that seeks to unmask the destructive power of global corporations. Through the use of cultural resistance techniques such as “culture jamming,” Adbusters remix advertisements to catch the reader by surprise, to make the taken for granted problematic, and to open them to the possibility of an alternative view of reality. These “subvertisements” offer the opportunity for detournement; a turning around or a change in perspective (Darts; Sandlin and Callahan). As people get involved in “culture jamming” they become producers of artifacts and not just consumers of them. The work of Adbusters uses the tools of the media saturated consumer culture to critique that very culture (Rumbo). Advertising performs an ideological function within a consumer culture that addresses people as individual private consumers rather than citizens concerned for the public good (Scatamburlo-D’Annibale). Given the ubiquity of advertising, individuals become ambivalent to its messages but still soak in the dominant narrative. The very form of resistance reinforces the culture of the individualistic citizen as consumer. While it might be seen that the “culture jamming” artifacts of the Adbusters type might not have substantial effect on the broader public, it does provide an accessible means of resistive action for the individual (Haiven). Bill Talen is a political-theatre activist who plays the Southern evangelical preacher Reverend Billy as leader of the Church of Stop Shopping. The Reverend stages “retail interventions” or performances in public spaces and retail stores as an act of “culture jamming”. Reverend Billy uses humour, music, art and theatre in his “services” to create strangeness, discomfort or ambiguity in the lives of the public. In doing so he calls people into transitional spaces where what was normal is disrupted and they are free to imagine differently. This disruption that causes a movement into the unknown is a central pedagogical strategy that seeks to encourage people to question their taken for granted understandings of life (Littler; Sandlin, Learning). Reverend Billy and the Church of Stop Shopping offer a fuller bodied experience of “culture jamming” that engages both the body and the emotions. The act of creating culture together is what fosters a sense of community amongst culture jammers (Sandlin, Popular culture). And yet Reverend Billy and the Church of Stop Shopping appear not to be focused for their own good in that they have formed a number of coalitions with other organisations to work on campaigns that oppose global corporations and the influence of consumerism’s ideology on everyday life. Reverend Billy not only creates disruption in people’s relationship with consumption, he also provides an alternative place to belong. The voluntary simplicity movement involves a growing number of people who choose to limit their incomes and consumption because of new priorities in life. Those involved call into question the dominant cultures view of the “good life” in favour of a less materialistic lifestyle that is more “personally fulfilling, spiritually enlightening, socially beneficial, and environmentally sustainable” (Johnson 527). Grigsby’s research (qtd. in Johnson) found that participants were involved in forming their own identities through their lifestyle choices. The voluntary simplicity movement, it appears, is a niche for those who understand consumption from a postmodern perspective and participate in alternative lifestyle practices. Sandlin (Complicated) sees the formation of collective identity as crucial to a movement’s ability to effectively engage in external education. A shared vision, or telos, is central to that forming of collective identity. However, the voluntary simplicity movement is focused primarily on individual lifestyle changes, thus making it ineffectual as a collective to challenge dominant ideologies or to engage in external education to that end. Each of the examples above provides some insight into a considered engagement with the dominant culture: the creation of Adbuster like “culture jamming” artifacts provides an accessible means of engagement for the individual; Bill Talen’s interventions show an appreciation of the importance of community in supporting countercultural choices; and the voluntary simplicity movement promotes a “whole of life” approach to countercultural engagement. However, when comparing the above examples with Roberts’s definition of a counterculture they appear to be lacking. Roberts (121) holds that “the term counter-culture might best be reserved for groups which are not just a reaction formation to the dominant society, but which have a supporting ideology that allows them to have a relatively self-sufficient system of action.” The remainder of this article examines monasticism as an example of a counter-culture that offers an alternative model of “the good-life” based on a clear ideology and a fifteen hundred year history. Considering Monasticism As seen above, the work of countering the dominant ideology is not without its difficulties. bell hooks found that offering an education that enhances students’ journey to wholeness went against the anti-intellectualism of the current education system. What enabled her to stand within and resist the oppressive dominant culture, and offer alternatives, was the sustaining power of spirituality in her life, the basis of her hope. Tolliver and Tisdell appreciate that spirituality can be an elusive term, but that amongst the definitions offered there are commonalities. These are that: spirituality is about a connection to what is referred to by various names, such as the Life Force, God, a higher power or purpose, Great Spirit, or Buddha Nature. It is about meaning making and a sense of wholeness, healing and the interconnectedness of all things. […] As many have noted, those who value spirituality generally believe that it is possible for learners to come to a greater understanding of their core essence through transformative learning experiences that help them reclaim their authenticity. (Tolliver and Tisdell 38) There is a growing interest in the age-old traditions of Christian monasticism as a means of addressing the challenges of contemporary life (Adams; Jamison). When the BBC broadcast the television series The Monastery in 2005, millions of viewers tuned in to follow the way five ordinary men were affected by the experience of living in a monastery for forty days and nights. Similarly in Australia in 2007, the ABC broadcast the television series The Abbey that followed the experiences of five ordinary women enclosed for 33 days and nights in the space and routines of the Benedictine nuns at Jamberoo Abbey. It was when watching these television series that I was led to consider monasticism as an example of cultural resistance, and to ponder the contribution it might make to the conversation around counter-cultures. As an observer, I find something compelling about monasticism, however I am aware of the possibility of romanticising it as a way of life. The tensions, difficulties and struggles represented in the television series help to temper that. Benedictine spirituality is the foundation for life at the Worth Abbey (The Monastery) and the Jamberoo Abbey (The Abbey). The essential dynamic that underlies this spirituality is a shaping of life according to the Bible and the guidelines set out in the sixth century Rule of Benedict. Monastic life in a Benedictine abbey is marked by certain routines, or rhythms, that are designed to help the community better love God, self and one another (Benedict, chapter 4). “Listen” is the first word in the Rule of Benedict and is closely linked to silence (Benedict, chapter 6). As a key part of monastic life, silence gives the monastics the freedom and space to listen to God, themselves, one another, and the world around them. As Adams (18) points out, “the journey to knowing God must include the discipline of coming to know yourself, and that risky journey invariably starts in silence.” The rhythm of monastic life therefore includes times in the day for silence and solitude to facilitate listening and self-reflection. For Benedict, distractions in the head are actually noises inside the heart: the result of human desires and preoccupations. Silence, and the reflection that occurs within it, allows the monastic to listen for, and see their own relationship to, competing ideologies. This everyday practice of listening might be explained as paying attention to what is noticed, reflecting on it and the internal response to it. In this way listening is an active engagement with the words read (Irvine), the stories heard, the conversations had, and the objects used. Hoffman (200) observes that this practice of attentive listening is evident in decision making within the monastery. Seen in this way, silence acts as a critical practice counter to the educative agenda of consumerism. Physical work is a basic part of monastic life. All members of the community are expected to share the load so that there is no elitism, no avoiding work. This work is not to be seen as a burden but an outlet for creativity (Benedict, chapter 57). By being involved in the production of goods or the growing of crops for the community and others, monastics embody practices that resist the individual consumer identity that consumerism seeks to create. Monastics also come to appreciate the work involved in the products they create and so become more appreciative of, and place greater value on them. Material things are not privately owned but are to be seen as on loan so that they are treated with a level of gratitude and care (Benedict, chapter 32). This attitude of not taking things for granted actually increases the enjoyment and appreciation of them (De Waal). De Waal likens this attitude to the respect shown towards people and things at the Japanese tea ceremony. She says that “here in the most simple and yet profound ceremony there is time to gaze at things, to enjoy them, and to allow them to reveal themselves as they truly are” (87). Such a listening to what products truly are in the dominant consumer culture might reveal chairs made from the denuded forests that destroy habitats, or shoes made with child labour in unsafe conditions. The monastic involvement in work and their resulting handling of material things is a critical practice counter to the ideology of consumerism and the attitude towards products flooding markets today. Community is central to monastic life (Veilleux). Through vows, the monastic commits to life in a particular place with particular people. The commitment to stability means that when conflict arises or disagreements occur they need to be worked out because there is no running away. Because a commitment to working things out requires attention to what is real, monastic community acts as a counter of all that is not real. The creation of false need, the promise of fulfilment, and the creation of identity around consumption can be viewed through the same commitment to reality. This external stability is a reflection of inner stability marked by a unity and coherence of purpose and life (De Waal). A monastic community is formed around a shared telos that gives it a collective identity. While people are welcomed as guests into the community with Benedictine hospitality, the journey to becoming a member is intentionally difficult (Benedict, chapter 58). The importance of committing to community and the sharing of the collective telos is not a rushed decision. The stability and permanence of monastic commitment to community is a counter to the perpetual chasing and replacing of other goods and experiences that is a part of consumerism. The deliberate attention to practices that form a rhythm of life involving the whole person shows that monastic communities are intentional in their own formation. Prayer and spiritual reading are key parts of monastic life that demonstrate that spirituality is central in the formation of individuals and communities (Benedict, prologue). The formation is aligned to a particular ideology that values humanity as being made in the image of God and therefore the need to focus on the connection with God. A holistic humanity addresses issues and development of the mind, body and spirit. Examining Ideology The television series The Monastery and The Abbey demonstrate that when guests enter a monastic community they are able to experience an alternative model of “the good life”. If, as Roberts suggests, a counter-culture looks to reform society by providing an alternative model, then change is based upon seeing the alternative. The guests in the monastic community are involved in discussions that make explicit the monastic ideology and how it shapes the countercultural values and practices. In doing so, the guests are invited to listen to, or examine the consumerist ideology that permeates their society and shapes their everyday experiences. In evaluating the conflicting ideologies, the guests are free to choose an alternative view, which, as the television series showed are not necessarily that of the monastic community, and may in fact remain that of consumerism. Conclusion While ideologies are not neutral, they are often invisible. The dominant ideology of consumerism reduces citizens to individualistic consumers and naturalises the need for never ending consumption. A number of groups or movements attempt to expose the logic of consumerism and offer alternative ways of consuming. Each has their own strengths and weaknesses; some are absorbed into the very culture they seek to counter while others remain apart. Christian monasticism, based on the Bible and the Rule of Benedict, engages in the social practices of listening, physical work, and commitment to community. The formation of individuals, and the community, is based explicitly on an ideology that values humanity as made in God’s image. This model has stood the test of time and shown itself to be a legitimate counterculture that is in value-conflict with the current dominant culture of consumption. References Adams, Ian. Cave, Refectory, Road. Norwich: Canterbury Press, 2010. Benedict and Patrick Barry. Saint Benedict’s Rule. Mahweh, New Jersey: Hidden Spring, 2004. Cavanaugh, William. Being Consumed: Economics and Christian Desire. Grand Rapids, Michigan: Eerdmans, 2008. Darts, David. “Visual Culture Jam: Art, Pedagogy, and Creative Resistance.” Studies in Art Education 45 (2004):313–327. De Geus, Marius. “Sustainable Hedonism: The Pleasures of Living within Environmental Limits.” The Politics and Pleasures of Consuming Differently. Eds. Kate Soper, Martin Ryle, and Lyn Thomas. London: Palgrave MacMillian. 2009. 113–129 De Waal, Esther. Seeking God: The Way of St Benedict. London: Fount, 1996. Freire, Paulo. Pedagogy of the Oppressed. London: Penguin, 1970. Grigsby, Mary. Buying Time and Getting By: The Voluntary Simplicity Movement. Albany, NY: State University of New York Press, 2004. Haiven, Max. “Privatized Resistance: AdBusters and the Culture of Neoliberalism.” The Review of Education, Pedagogy, and Cultural Studies 29 (2007): 85–110. Henderson, Margaret. “The Big Business of Surfing’s Oceanic Feeling: Thirty Years of Tracks Magazine.” Growing Up Postmodern: Neoliberalism and the War on the Young. Ed. Ronald Strickland. London: Rowman & Littlefield, 2002. 141–167 hooks, Bell. Teaching Community. New York: Routledge, 2003. Hoechsmann, Michael. “Rootlessness, Reenchantment, and Educating Desire: A Brief History of the Pedagogy of Consumption.” Critical Pedagogies of Consumption. Eds. Jennifer Sandlin & Peter McLaren. New York: Routledge, 2010. 23–35. Hoffman, Mary. “Ora et Labora (Prayer and Work): Spirituality, Communication and Organizing in Religious Communities”. JCR 30 (2007): 187–212. Irvine, R. D.G. “How to Read: Lectio Divina in an English Benedictine Monastery”. Culture and Religion 11.4 (2010):395–411. Jamison, Christopher. Finding Sanctuary. London: Weidenfeld & Nicolson, 2006. Johnson, Brett. “Simply Identity Work? The Voluntary Simplicity Movement.” Qualitative Sociology 24.4 (2004): 527–530. Kincheloe, Joe. “Consuming the All-American Corporate Burger: McDonald’s “Does It All for You”. Critical Pedagogies of Consumption. Eds. Jennifer Sandlin & Peter McLaren. New York: Routledge, 2010. 137–147. Littler, Jo. “Beyond the Boycott: Anti-Consumerism, Cultural Change and the Limits of Reflexivity”. Cultural Studies 19.2 (2005): 227–252. Rautins, Cara, and Awad Ibrahim. “Wide-Awakeness: Toward a Critical Pedagogy of Imagination, Humanism, Agency, and Becoming.” International Journal of Critical Pedagogy 3.3 (2011): 24–36.Reverend Billy and the Stop Shopping Choir. 2014. 26 Nov. 2014 ‹http://www.revbilly.com›. Roberts, Keith. “Toward a Generic Concept of Counter-Culture.” Sociological Focus 11.2 (1978): 111–126. Rumbo, Joseph. “Consumer Resistance in a World of Advertising Clutter: The Case of Adbusters”. Psychology & Marketing 19.2 (2002): 127–148. Sandlin, Jennifer. “Popular Culture, Cultural Resistance, and Anticonsumption Activism: An Exploration of Culture Jamming as Critical Adult Education.” New Directions for Adult and Continuing Education 115 (2007): 73–82. Sandlin, Jennifer. “Complicated Simplicity: Moral Identity Formation and Social Movement Learning in the Voluntary Simplicity Movement.” Adult Education Quarterly 59.4 (2009): 298–317. Sandlin, Jennifer. “Learning to Survive the ‘Shopocalypse’: Reverend Billy’s Anti-Consumption ‘Pedagogy of the Unknown’.” Critical Studies in Education 51.3 (2010): 295–311. Sandlin, Jennifer, and Jamie Callahan. “Deviance, Dissonance, and Detournement.” Journal of Consumer Culture 9.1 (2009): 79–115. Sandlin, Jennifer, Richard Kahn, David Darts, and Kevin Tavin. “To Find the Cost of Freedom: Theorizing and Practicing a Critical Pedagogy of Consumption.” Journal for Critical Education Policy Studies 7.2 (2009): 98–123. Scatamburlo-D’Annibale, V. “Beyond the Culture Jam.” Critical Pedagogies of Consumption. Eds. Jennifer Sandlin & Peter McLaren. New York: Routledge, 2010. 224–236. Smart, Barry. Consumer Society: Critical Issues and Environmental Consequences. London: Sage, 2010. 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Lesotho’s educational system and development are largely influenced by missionaries and colonisers who taught the three ‘Rs’ (reading, writing and numeracy skills) to the Basotho. Most of those enlightened Basotho were to carry on the duties of either educating others or as missionary workers. Some became clerks, interpreters, police officers, nurses and Sunday school teachers. This article is an account of a functionally literate Mosotho male adult learner who was herding livestock and taught himself reading and writing skills. In his narrative, Hlalefang (not his real name) compares literacy to money and a watch or a clock. He further expresses how people like him have managed to muster some basic and restructure the cognitive and oral history and archival memories, through intuitiveness. The story is based on the work of Paulo Freire where culture influences the discourse of literacy. A qualitative narrative story-telling approach was used to relate Hlalefang’s lived-experiences as he navigated his ways and challenges using orality acquired through various life encounters. This inspirational cultural narrative demonstrates that culture and social uses are imperatives in functional literacy. The article challenges those in adult education, literacy, development practitioners and policy-makers to consider some aspects of culture and to be innovative in their approaches to multi-literacies.

Resumo: Este trabalho procurou realizar um estudo reflexivo sobre o ensino de Artes Visuais na Educação de Jovens e Adultos. Foram abordados criticamente os conteúdos próprios para o segundo segmento do Ensino Fundamental, bem como houve uma discussão sobre sua repercussão no desenvolvimento cognitivo dos estudantes por meio do processo educativo/Artes Visuais e a importância do papel docente nesse processo. A metodologia usada centrou-se em pesquisa bibliográfica e documental, com abordagem qualitativa. Autores tais como Ana Mae Barbosa (2000), Ana Lúcia Pimentel (2007), Paulo Freire (1987, 1996), Jean Piaget (1984, 1989), entre outros, foram importantes para o desenvolvimento do estudo, além de documentos tais como a LDB 9394/96 e principalmente a Proposta Curricular para EJA - Segundo Segmento Ensino Fundamental que serviu de base para identificar os conteúdos trabalhados em Artes Visuais para o referido segmento, as potencialidades a serem desenvolvidas com o ensino de Artes Visuais, e a promoção de reflexões integradoras com as demais bibliografias. Os resultados deste estudo a se destacar são aqueles advindos de conteúdos trabalhados que promovam a autonomia, a autoestima, o respeito pelo outro, o conhecimento de si, a afetividade, o trabalho em grupo e o desenvolvimento de processos mentais superiores (imaginação, percepção, pensamento abstrato, sensibilidade etc.), fazendo uso de diferentes recursos naturais, produzidos, advindos das novas tecnologias; visitas a diferentes centros culturais, com apoio do professor que deve ser reflexivo, competente, amoroso, problematizador, empático e estar em constante aperfeiçoamento de sua prática docente a propósito de uma educação transformadora e propulsora de múltiplas inteligências. Palavras-chave: EJA. Artes Visuais. Educação. A REFLEXIVE STUDY ON THE LEARNING OF VISUAL ARTS IN EJA: UNDERSTANDING ITS COGNITIVE IMPORTANCE TO THE STUDENTS OF SECOND GRADE OF THE ELEMENTARY SCHOOL Abstract: The purpose of this paper is to make a reflexive study on the teaching of Visual Arts in Youth and Adult Education. This is critically approached from its own content for the second phase of EJA elementary school. There is also a discussion about the cognitive development of students through the educational/visual arts process and the importance of the teacher's role in this process. The methodology is based on bibliographic research and document research with a qualitative approach. Authors such as Ana Mae Barbosa (2000), Ana Lúcia Pimentel (2007), Paulo Freire (1987,1996), Jean Piaget (1984), among others, were important for the development of this study, as well as documents such as the LDB 9394/96, especially the Course Proposal for EJA - second phase of the elementary school, that served as the basis for identifying the contents worked in visual arts, the potential to be developed with the visual arts teaching, and the promotion of integrated reflections with other bibliographies. The results of this study that can be highlighted come from the contents worked to promote autonomy, self-esteem, respect for others, teamwork and the development of higher mental processes (imagination, perception, abstract thinking, sensitivity etc.), making use of different resources and visits to different cultural centers. These activities are supported by the teacher that must be reflective, competent, affectionate, problem-solving, empathic, and be constantly improving his practice as well as be constantly improving his teaching practice regarding a transformative education and a conveyor of multiple intelligences. Keywords: EJA. Visual Arts. Education.

A construção civil é uma área com baixo grau de mecanização e grande utilização de mão de obra. Parte dessa mão de obra é composta por profissionais de nível operacional (pedreiros, carpinteiros, eletricistas, etc.) que, na maioria das vezes aprendem a profissão nos próprios canteiros de obra. O objetivo desse trabalho é descrever o processo de elaboração e reflexões em torno de uma proposta de curso na modalidade Formação Inicial Continuada (FIC) a ser ofertado no campus Ouro Preto do Instituto Federal de Minas Gerais, a partir de princípios da pedagogia do renomado educador Paulo Freire. Para isso, foi adotada a metodologia qualitativa, com uma revisão bibliográfica a respeito de variáveis que envolvem o delineamento de um curso FIC na área de construção civil. A literatura aponta aspectos como o perfil sociodemográfico do público-alvo, técnicas de ensino específicas para adultos (andragogia) e a formação humanista como fundamento de práticas educativas para a conscientização e a emancipação dos sujeitos. Formação Inicial Continuada. Andragogia. Construção Civil.ABSTRACT In Brazil, civil construction has low degree of mechanization and high dependence of labor, and manpower has few or no qualifications. The workers, as bricklayers, electricians, carpenters and others, in most cases, learned a profession with the coworkers in the work site. This paper aims to propose a curse to qualify unskilled and older workers, as well as workers of other areas that want to migrate to civil construction. This curse would be offered inside the Instituto Federal de Minas Gerais, in the campus Ouro Preto. A bibliographic review was done addressing issues as the wide age ranges of the students, social origins and occupations, teaching strategies focused on adults (andragogy), and humanist formation. Adult Education. Andragogy. Civil Construction.RESUMEN La construcción civil es un área con un bajo grado de mecanización y gran uso de mano de obra. Parte de esta fuerza laboral está compuesta por profesionales de nivel operacional (albañiles, carpinteros, electricistas, etc.) que, en la mayoría de las veces, aprenden la profesión en los propios sitios de construcción. El objetivo de este trabajo es describir el proceso de elaboración y reflexiones en torno a una propuesta de curso en la modalidad de Formación Inicial Continua (FIC) que se ofrecerá en el campus de Ouro Preto del Instituto Federal de Minas Gerais, basado en los principios pedagógicos del reconocido educador Paulo Freire. Para esto, se adoptó la metodología cualitativa, con una revisión bibliográfica sobre variables que involucran el diseño de un curso FIC en el área de la construcción civil. La literatura señala aspectos como el perfil sociodemográfico del público objetivo, técnicas de enseñanza específicas para adultos (andragogía) y la formación humanística como base de las prácticas educativas para la concienciación y la emancipación de los sujetos. Educación Continua. Andragogía. Construcción Civil.RIASSUNTO l'edilizia civile è un'area con un basso grado di meccanizzazione e un grande uso del lavoro. Parte di questa forza lavoro è composta da professionisti a livello operativo (muratori, carpentieri, elettricisti, ecc.) Che, il più delle volte, apprendono la professione nei cantieri stessi. L'obiettivo di questo lavoro è quello di descrivere il processo di elaborazione e riflessioni intorno a una proposta di corso nella modalità di formazione continua (FIC) da offrire nel campus di Ouro Preto dell'Istituto Federale del Minas Gerais, sulla base dei principi pedagogici del famoso educatore Paulo Freire. Per questo, è stata adottata la metodologia qualitativa, con una revisione bibliografica sulle variabili che coinvolgono la progettazione di un corso FIC nell'area dell'edilizia civile. La letteratura indica aspetti come il profilo sociodemografico del pubblico target, tecniche di insegnamento specifiche per adulti (andragogia) e formazione umanistica come fondamento di pratiche educative per la consapevolezza e l'emancipazione delle materie. Formazione Continua. Andragogia. Edilizia civile.

This essay aims to show some approaches in the understanding of the lifelong learning concepts, knowledge, competence, from a literature review with the contributions of Dewey, Bruner, Freire, Schon and Tardif among others. Coming from theoretical studies carried out by Italian researchers and a Brazilian researcher, through their Research Centers/Laboratories and international collaborative partnership between Brazilian and Italian Universities, this text addresses from the undertake scientific literature, key terms which support the held studies. From the considerations, it is highlighted the regular understanding around lifelong learning concept, which considers the human condition for the permanent learning and valuing experiences from different contexts, such as family and school (basic and higher education). In view of this, the approximation between the concepts of competence and knowledge was also highlighted, recognized and valued as fundamental elements for the learning process and for the development of critical and reflexive thinking, and consequently transforming daily problems and challenges. The task reinforces the research network, pursuing the improving theoretical knowledge to subsidize the scientific research production in the educational field, besides Brazilian or Italian academic walls.SommarioQuesto saggio ha l’obiettivo di presentare gli approcci sulla definizione dei concetti di apprendimento permanente, saperi e competenze, partendo da una revisione della letteratura, con i contributi,tra gli altri, di Dewey, Bruner, Freire, Schon e Tardif. A partire dall’analisi teorica condotta da ricercatori italiani e una ricercatrice brasiliana, mediante i loro centri di ricerca/laboratório, e l’accordo di collaborazione internazionale tra l’università brasiliana e italiana, questo testo affronta, in base alla letteratura scientifica, i termini chiave che supportano gli studi realizzati. Dalle argomentazioni espresse, emerge la posizione comune sul concetto di apprendimento permanente o per tutta la vita, che considera l’approccio umanistico e la valorizzazione delle esperienze provenienti da diversi contesti come la famiglia e la scuola (in particolare di base e superiore). In questa prospettiva, si mette in evidenzia anche l'approssimazione semantica tra i concetti di competenza e saperi, riconosciuti e valorizzati come elementi fondamentali per il processo di apprendimento e per lo sviluppo del pensiero critico e riflessivo, e di conseguenza trasformatore rispetto ai problemi e alle sfide quotidiane della vita. 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