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This article aims to reflect on the following problematizing questions: 1) What is popular education, what is its origin and what teachings does it provide us? 2) Why, after so many historical centuries of resistance and production of orders other than the hegemonic, does part of the critical field maintain the deviation regarding the content of popular education in its real emancipatory intention? To begin the reflective trajectory, we start with a Mexican mural-image by Alba Calderón, entitled Os desocupados. In the theoretical framework of Paulo Freire, José de Souza Martins, Claudia Korol, Oscar Jara, and the sociologist-muralist Eduardo Kingman, the reflection intends to address the questions above, to, in the end, make considerations about the centrality of popular education in the light of experience of rural social movements.

This essay first attempts to provide a brief description of what the Italian postcolonial condition is, by taking into consideration some critical points that should be addressed when thinking about decolonial pedagogy in multicultural contexts, such as colorblindness and the neoliberal management of interculturality. Then it follows some assumptions collected during 4 months of ethnographic collaborative-action research within popular and communitarian movements that provide Popular Education in some marginal areas of the city of Bogotá, Colombia. Finally, drawing on the same experiences I have been involved in, I will propose suggestions for imagining how the Italian understanding of intercultural education can be freed from coloniality. Eventually, the paper proposes the need to carry out a communitarian turn in pedagogy based on three orienting practices: memory as a dialogical and living praxis, territory as a hermeneutic tool and methodology, and politics of love and care. Given this, the paper also seeks to address interculturality as a dialogical methodology through which supporting the argument. Indeed, the postcolonial framework is considered in its resonances with Cultural Studies, Popular Studies, Popular and Critical Education, Black Studies, and The Latin American Decolonial Movement.

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Rural Education (RE) is being conceived as a pedagogical proposal specific to the rural population, as it considers that this audience has distinct educational needs and lifestyle habits from those living in urban environments. In this article we presented the results of bibliographical Research aimed at the historical survey of teaching proposals in this modality within Latin America, adopting as a sample cut the histories of Argentina, Brazil, Cuba, and Mexico. Our results demonstrate that Latin American experiences are influenced by the ideological inclination of their governments and that educational projects achieved better results when they obtained greater popular participation, from their conception to the execution of their proposals. This demonstrates that RE is a reflection of a Pedagogical Project that achieves higher levels of efficiency when built in a democratic, with the target audience involved in its construction.

The Law Guizot represents the birth of the public primary school. For Guizot, the «government of the minds» is important: In the country of France that has been traumatized by the Revolution and the agitations of the years 1830, he wants to moralize and to educate the people. This becomes the responsibility of the State, but it is necessary that moral education, which has priority, be also religious, which accounts for the strongly encouraged collaboration between the teacher and the priest. The supervision committees established by the Law reflect this apparent symbiosis between Church and State as well as the proclamation of the freedom of education. However, the parliamentary archives show a legislative path much less smooth. The context is characterized by suspicion concerning the priest-party, so active under the Restauration and suspected to channel ideas that are hostile to the new regime. Shouldn’t the first objective of the law be to channel the power of the clergy rather than giving it a primary role?

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This essay aims to bring to light other ways of learning and teaching music, with the object of revisiting musical practices existing in different parts of Brazil, which are invisible in disparate music courses. In this reflective weaving, experiences and conceptual immersions acquired in diverse sociocultural contexts will be interposed. Through dialogues with fundamental theorists such as Brandão (1983) and Prudente (2019), the deconstruction of the hegemony of Western music in relation to the ancestral knowledge of traditional peoples will be the guardians and maintainers of emancipatory musical practices, which intersect in different dimensions of making and teaching music.

The transdisciplinary and peasant-based process of education-research-action analysed in this article aims at the construction of agroecology in theory and practice by the peasants’ organization OCEZ-CNPA in Chiapas, Mexico. Conducting a methodology based on Popular Education and Participatory Action Research, agri-cultural knowledge has been regenerated, constituting potential for profound agroecological transformation. This knowledge relies on identities and ways of life that, despite having been colonized, continue to have deep roots that resist the paradigm of modernity. The collective reflection of the peasants’ experiences and biocultural memories have made the agri-cultural change induced by the ‘green revolution’ understood as an ontological and epistemological rupture. With this peasant-based and decolonial research, knowledge, values and practices, that have been characterizing the Mayan agriculture for thousands of years, have been reclaimed. This analysis has led to the conception of a deep agroecology that acknowledges and recovers the peasants’ ontologies and epistemologies, constitutive of other paradigms, corresponding to forms of thinking of and living in the world that differs to those of the modern paradigm.

This goal of this article is to reflect on the contributions of the method of the Theatre of the Oppressed used by a university extension experiment at a rural settlement in the city of Campina Grande (Paraíba/Brazil). This experiment was based both on Social Community Psychology and on Popular Education addressed to physical education and affectivity, envisaging stimulating and strengthening listening opportunities and the problematization of reality, supporting the autonomy and social leadership. The psycho-pedagogical workshops carried out with a group of children and a group of adolescents was one of the methodological instruments used. The workshops intended to stimulate the taste for reading, creativity, and the critical reflection and autonomy by using reading and social strategies, recreational games and different artistic languages, such as the method of the Theatre of the Oppressed. This method was also used through the presentation of a play for the community, which was assembled according to the forum-theatre technique based on information obtained in the settlement. Starting from the report after three workshops and after the forum-theatre experiment they concluded that the method of the Theatre of the Oppressed aligns to the theoretical perspectives adopted and contributes to the development of more participative, critical and solidarity postures envisaging social changes.

The issue of popular education in the Kingdom of Poland started to arise as early as the period 1858–1860. Analysing the socio-cultural journals of this period one can easily see numerous articles and correspondence calling for society to propagate popular education (establishment of libraries, educating school teachers, propagation of youth associations, education of women etc.). The editors of the analysed journals, as well as the authors writing on the subject, stated that if progress and well-being were to be introduced in the countryside the only way was through development of broad popular educational activity.

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This article presents a research carried out on the execution of the Family Farmer Course, delivered in different municipalities around the Farroupilha Federal Institute - Santo Augusto Campus, in 2013 and 2014, with the objective of identifying its characteristics and possible similarities with the Popular Education and the Rural Education. A qualitative bibliographic and documentary review was used as methodology. We started from the hypothesis that, in order for courses run by public institutions to meet the objectives of the Popular and Rural Educations, there must be an articulation between the Extension project and the rural workers involved. We conducted our analysis based on the following questions: Are there theoretical references in the Pedagogical Project that indicate a commitment to the Popular Education? What can be extracted from the Project in relation to the demands of the Rural Education? Finally, what is the character and scope of the institutional involvement of the Campus with the family farmers, through the Research and Extension Department and the extension projects? We identified limitations of the Extension project when taking into account the needs for dialogue with rural workers and progressive aspects in the basic training space of the Course Pedagogical Project, which allowed for reflections in class.

This paper aims to present a practical experience of Popular Education, considering its social, pedagogical and cultural importance in resistance processes, based on the conceptions of Paulo Freire and how this contributes to literacy processes in a context of popular struggle for land in the Viva Deus Community, located on the rice road in the city of Imperatriz/MA, which has the Teaching. Research and Extension Group in Popular Education - GEPEEP. In this sense, we will present two training fronts: EJA literacy and politicization, emphasizing literacy through Freirean methodology, which brings us the circle of culture and the generating word as basic elements for the formation. Thus, starting from a dialogic, democratic, emancipatory action that is not only bound up with the formative process of knowing how to read and write, but also with a reaffirmation of the identity of the community, of the autonomous existence itself in the social space, meaning and can affirm the concretization of changes and transformations of the Living God Community.

La pandemia de COVID-19 ha mostrado la profunda e intrínseca imbricación de los aspectos biológicos de la vida humana con sus determinantes político-económicos. La crisis ha agudizado las desigualdades sociales, afectando múltiples dimensiones. ¿Cómo ha impactado la pandemia en las instituciones y organizaciones sociales de los territorios populares? ¿Y en las acciones educativas que éstas han llevado adelante? La sistematización del trabajo realizado nos ha develado no sólo los importantes impactos que esta crisis ha tenido en las distintas facetas del trabajo organizativo y comunitario cotidiano y en el derecho a la educación, sino también las múltiples acciones y los esfuerzos realizados desde los territorios para enfrentar las problemáticas emergentes. Es nuestra intención contribuir a visibilizar estos aspectos como parte de un diagnóstico necesario frente a los inciertos y desafiantes escenarios que atravesamos para continuar proyectando reflexiones e intervenciones desde una perspectiva de educación popular y animación sociocomunitaria crítica.

Young people are a constant concern in rural areas : to "keep" them, to attract them, to control them, "to do for them", "to do instead of them", "to help do" ... but more rarely to listen to them and even less "to do with", "let them do" or allow them to do anything. The current questions about commitment, local development and their mutations permeate in particular the networks of popular education which are composed of this public. The Christian Rural Youth Movement (MRJC), as a movement of rural youth, observes and accompanies these changes, and develops a reflection on the specificity of the commitment and the relationship to development when living in rural life, and when you are between 13 and 30 years old. First of all, to include rural youth in all policies and not just "youth policies". Secondly, by building a culture of commitment and local action and the implementation of a wide variety of projects. This association creates the conditions for involving young people in the territories, not as proposers but as agents. It will be a question of exploring the springs that lead to commitment and their educational and pedagogical challenges, especially through spaces of sociability and diversity.

In this article we expose the narratives of the movements that preceded the beginning of the activities of the Agricultural Family School of Olivânia. The study aimed to investigate the relationships between peasant families and the Olivânia Agricultural Family School. The processes investigations for production, systematization and data analysis benefited from semi-structured interviews, documentation analysis, direct observation, systematic records in field diary. The complex realities found were focused on comprehensive forms and contextualized in wheels of conversations with the protagonists of the research from the movements and moments of interaction enhanced by the Pedagogy of Alternation. At the end of the 1960s, his initial moments were accompanied by mobilizations organized by the Promotional Education Movement of Espírito Santo - Mepes, which began its activities in the municipalities of Anchieta, Alfredo Chaves, Rio Novo do Sul, Piúma and Iconha. The articulations and mobilizations for the implementation of the construction project of the building for school activities are described, the result of the concerns of Dom Helvécio Gomes de Oliveira and the peasant families living in the Coryndiba River Valley. Once the facilities were completed, it was noticed that the project for the consolidation of this dream required much more than the building. Its occupation alternates, between priestly college, residence of priests, sale post of agricultural and social ducefying inputs, ending, on March 10, 1969, with the inauguration of the School of the Rural Family of Olivânia.

The main purpose of the article is to present analysis of comic book Nô Pintcha which – as we state – is the exceptional example of visual representation of theory of education from period of early independ-ence of former portuguese colonies in Africa. Nô Pintcha was published in 1978 during the summit of ministers of education and educators from Angola, Cape Verde, Guinea Bissau, Mozambique and São Tomé. Authors of Nô Pintcha considered comic book as a apendix to the basic literacy campaign in Guinea Bissau. Theory of education which was used during literacy campaign had origins of emancipa-tory popular education of Paulo Freire. Thus the analysis presented in this paper lies parallely in looking for the Nô Pintcha in perspective of comic book theory as well in looking for traces Freire’s theory.

In this paper, we propose to develop the ideas of “descautivar”, decolonizing and depatriarchallizing the pedagogy from Latin American theorists feminist, taking them as "sources", which help us (re)create bases epistemological of "us" before the dominant epistemologies. This is a qualitative bibliographic research that was supported by Francesca Gargallo, Luz Maceira Ochoa, Cláudia Korol, Maria Lugones, Marcela Lagarde, among others. Their approximations and dialogues lead us to the understanding of "sorority" and "feminist ethics" as an essential part of a pact of complex relationships in strengthening common experiences of women, especially as to knowing, power and being. In the transformation movement of Popular Education and Pedagogy, we find ways to “descautivar”, decolonize and depatriarcalize these relations, but also as ways to (re)exist and resist in the consubstantiality between race, class and gender.

Historically, peasant women, as well as urban women, suffer from gender inequality. Thus the patriarchal system that reinforces the sexual division of labor sums up the lives of many women, both domination and exploitation, and the sole responsibility for household chores and childcare. This article develops some reflections that refer to an investigative experience that the author has been developing since the year 2014 with women based on Agrarian Reform and whose objective is to problematize gender and power relations related to the sexual division of labor between men and women of 2 settlements of Agrarian Reform located in the interior of the municipality of Pinheiro Machado/RS. It is intended to explore social space and life experiences, giving women voice on their life and work trajectories, discussing with the male public aspects of social reproduction that divides assignments, tasks and places for men and women. For the purpose of this proposal, this participatory research attentive to the methods of Popular Education and Feminist studies that allow dynamic and modifiable moments directed towards a social transformation.

In this paper, we present and discuss experiences of the execution of the project “Exchange of Knowledge on Peasant Botany”, carried out during 2014 at the Assentamento Filhos de Sepé (Viamão, RS) with the group “Mulheres da Terra” and the Technological Incubator of Popular Cooperatives. An important characteristic of the Group is the role of women. Maintainers of knowledge and ancestral practices. They become active in all spheres of agriculture production of the settlement. Throughout 12 meetings, several themes related with agroecological practices with peasant life were addressed using different approaches: theoretical, practical and reflexive. Based on educational assumptions that value popular knowledge, as well as the horizontality of teaching/learning processes, the meetings contributed to the recognition and strengthening of the group’s identity of resistance against the current globalized agriculture. Likewise, the progress was made in the construction of autonomy in the face of techniques and knowledge applied to agroecological production.

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Based on a survey of trade unionists elected to work council of an Isère chemical factory, our purpose is to observe how a territorialized environment, made up of workers, has invested in cultural activities's diffusion within and outside the factory. The actions produced were part of both "scholarly culture" and "popular culture". The language is dated in the words of the interviewees, and mainly corresponds to the period of the 1980s and 1990s. The issue concerns the sources of legitimacy used by these activists workers to "enter the culture world". The inscription of their action in a very local area, in connection with the neighboring municipalities, constituted a recourse. In addition, they largely relied on the tradition of popular education of their union trade, the CGT (General Confederation of Labour), to legitimize an action mediated by the work council of the factory. Finally, the manual work "by the side" of shows or events has been a way for many activists workers to become familiar with the "cultural thing" and the intellectual environments, often perceived as hostile at first. [ABSTRACT FROM AUTHOR]

This article analyses the mountain excursions of young people living in Grenoble's working-class neighborhoods offered by community organizations, such as the Maison des Jeunes et de la Culture. Despite the popular practices that are taking place in the mountains, many municipal and associative actors wish to extend the democratization of this area, which they consider still marked by elitism. A unifying story around the mountain, as a "emancipatory elsewhere", serves to take the youth out of their neighborhoods, often judged in a negative way. Once extracted from the urban environment, they take over the mountain space in their own way, sometimes allowing them to thwart, sometimes feeding the assignments to which they are often reduced. [ABSTRACT FROM AUTHOR]

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Whereas our education systems are ruled by technologies the target of which, in the name of frequent educational authorities, seems only to homogenise practices and format consciousnesses, cultural dominant norms seem on the verge of disintegration. We attend a paradigmatic change, while cultures themselves are submitted to the hazards of progressing history. Between a loss of shared social imaginary meanings and the imperialism of signification, another resistant, plural educational posture emerges. The concept of “transculturality" appears to us as more efficient here to clarify such a question. Popular education is the field where it shows itself in its widest range. [ABSTRACT FROM AUTHOR]

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The Alternativa Latinoamericana magazine was launched in the 1980s by the Argentine Ecumenical Movement. In it there was discussion, among other topics, of Popular Education and popular cultures and religiosities. As transverse to these issues the question of the intellectuals and their relationship with the people always arose. In this article we think about this issue from Michael Löwy and Robert Sayre´s hypothesis for a sociology of romanticism.

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This article looks at the French state’s approach to the “colonies de vacances” between 1944 and 1958. Created in 1876 by the Reverend Bion in Zurich, these summer camps originated as a charitable institution: their initial purpose was to provide rural retreats and to restore the health of poor urban youth. Set up on French soil in 1880, these institutions gradually grew in France in the late nineteenth and early twentieth centuries. Considered both as complements to the republican school and as extensions of the “patronages” (parish unions), they were important for children and adolescents from the industrial city suburbs, and were enshrined in the leisure policies of the Popular Front from 1936 onwards. After the Second World War, summer camps in France became a major social institution (300,000 children went to summer camps in 1945, 900,000 in 1949) in response to both hygiene and educational needs. Based on the archives of the Directorate of Youth Movements and Popular Education (1944–1947) and the General Directorate of Youth and Sports (1948–1958), this article aims to examine the politics behind the organisation of these summer camps and to demonstrate the social and political importance of these popular educational institutions which, in 1957, involved 1.35 million French children and teenagers. Although the history of French summer camp federations (UFCV, CEMEA, CPVC, UFOVAL, etc.) has been widely studied, how the state sees its role and influences these organisations has mostly been considered indirectly. The intention is to show that among the educational, cultural and sports policies implemented during the Fourth Republic in France, those related to the organisation of “colonies de vacances”, and therefore the organisation of holidays for a very large number of children and teenagers, occupy a significant place. In 1944, the summer camps were widely supported by the French state, which also planned to regulate this booming sector. The creation of qualifications for summer camp staff and directors in 1949 obliged organisations to start training schemes: they trained staff and directors to work in the municipal camps, associations, etc. Security issues led to the state tightening control of the summer camps, their recruitment and their activities. There was a great deal of political investment in these “colonies de vacances” during this period, and this was reflected in the creation of a Ministerial Education Committee in 1950, a general and regional body of inspectors for these camps, etc. However, the considerable expansion of summer camps posed increasing problems at the national political level resulting in changes to the initial subsidy policies. The State played a major part in crucial issues such as the sociological diversification of these institutions and the changes in their social role according to evolving sociocultural trend. The fact remains that the “colonies de vacances” were for the French state a centrepiece of the “popular education” that the political actors of the Fourth Republic wanted to implement in order to build the France of the post-war period.. [ABSTRACT FROM PUBLISHER]

This article analyse the series of the teaching reforms introduced on the Casa Pia of Lisbon starting from the school year of 1866-1867. The school model which is taking its roots in that context –the model which I’m speaking about draws up and spreads to a worldwide level; remains unchangeable till our days and represents the school concept itself– is largely responsible for a contemporary conception of efficiency and control. It’s about the pedagogical integration of childhood, concerning to an integral education project. The graduated school model is still defended as the one that better corresponds to the social integration project conceived by the ombudsman José Maria Eugénio de Almeida.El artículo analiza la serie de reformas educativas introducidas en la Casa Pía de Lisboa a partir del año académico 1866-1867. El modelo de escuela que consolida este contexto - Hablo de un modelo que produce y difunde a nivel mundial, se mantiene prácticamente sin cambios hasta el día de hoy caracteriza y por lo tanto el concepto de la escuela - es en gran medida tributaria concepción contemporánea de control y eficiencia. Yo sostengo que el modelo viene a la universidad que mejor se ajuste al proyecto de proveedor de integración social diseñado por José María de Almeida Eugene.O artigo analisa a série de reformas do ensino introduzidas na Casa Pia de Lisboa a partir do ano lectivo de 1866-1867. O modelo escolar que se consolida nesse contexto – falo de um modelo que se elabora e difunde a nível mundial, se mantém praticamente imutável até os dias de hoje e tipifica, portanto, o próprio conceito de escola – é, em larga medida, tributário de uma concepção contemporânea de controlo e eficiência. Defendo que o modelo de escola graduada vem a ser o que melhor corresponde ao projecto de integração social concebido pelo provedor José Maria Eugénio de Almeida.

La position géographique de l’archipel ainsi que son histoire politique singularisent l’apparition et la structuration de l’Éducation populaire dans cet espace. Un statut différent des collectivités de l’hexagone est visible et par conséquent une approche distincte de ce mouvement montre souvent des revendications toujours empruntes d’Histoire. Incidemment, la notion de loisir ne revêt pas la même signification qu’en métropole. Deux réalités traversent l’histoire de l’Éducation Populaire, l’une au niveau national et l’autre au niveau local. Ces deux réalités constituent aujourd’hui le champ de l’Éducation populaire en Guadeloupe, qui demeure fragile après plusieurs décennies d’existence. La professionnalisation est essentielle pour réussir à salarier le personnel de manière pérenne. Cela permettra au secteur de sortir de la dépendance aux crédits publics et des emplois aidés pour arriver à un corps professionnel organisé. Les animateurs pourront alors être porté dans ce travail par un projet professionnel.

El texto recoge los planteamientos expuestos en el Congreso Internacional Vecindades y Fronteras en abril de 2010, en Bogotá. Acogiendo los referentes centrales expuestos por B. De Sousa en su empeño por renovar la teoría crítica y reinventar la emancipación social, el artículo presenta una reflexión acerca de la invención y actualización de un conocimiento emancipatorio desde la acción colectiva que emprenden los movimientos sociales en el contexto de América Latina. De igual manera, es de su interés destacar algunas relaciones y retos que se establecen entre los movimientos sociales y los procesos de educación popular, respecto a la necesidad de potenciar una pedagogía crítica de la traducción cultural que propicie el diálogo y el intercambio de una ecología de los saberes entre los movimientos sociales, las ONGs y los científicos sociales, generando espacios de aprendizaje colectivo que revitalicen las acciones sociales y las redes locales y globales de conocimiento orientado hacia la trasformación social.The text includes the issues outlined in the International Congress of Neighborhoods and Borders in April 2010 in Bogotá. Welcoming the central referents presented by B. De Sousa in their efforts to renew critical theory and reinvent social emancipation, the article presents a reflection about the invention and gives an update of an emancipatory knowledge from the collective action undertaken by social movements in the Latin American context. Similarly, it is of interest to highlight some relationships and challenges that arise between social movements and processes of popular education on the need to promote critical pedagogy of cultural translation that promotes dialogue and exchange of an ecology of knowledge between social movements, NGOs and social scientists, generating collective learning spaces to revitalize the social actions and the local and global networks of knowledge-oriented social transformation.

Apresentamos neste artigo uma pesquisa educacional como caminho investigativo trilhado na companhia de muitas pessoas. Recorremos às narrativas de algumas educadoras populares para compartilhar uma experiência de formação realizada na cidade de Campinas-SP, no período compreendido entre 2003-2004. Procuramos abordar a formação e o trabalho realizado nos grupos de alfabetização de jovens e adultos, como vivência significativa na vida de todos os participantes do processo. A relevância da experiência pode ser apreendida através das narrativas, impregnadas da compreensão que as educadoras têm de si e do trabalho que desenvolvem em parceria com formadores e educandos, todos sujeitos produtores de uma outra e nova interpretação do vivido. A atitude autoral presente nas narrativas e nas opções de vida evidenciam que a concepção emancipatória da produção do conhecimento experimentada na Educação Popular favorece o desenvolvimento da inteligência e das energias criativas das pessoas. A re-significação da vida como uma obra de arte, inconclusa e aberta, pode ser vislumbrada através dos registros dos sujeitos: educadoras e pesquisadores.This article presents an educational research as an investigative way developed together with many people. We have counted on the narrative of some female popular educators in order to share a professional development experience carried out in the city of Campinas-SP, in the period between 2003-2004. We tried to show how the teachers' education and the work developed by them in a literacy program for youngsters and adults had an impact in the life of all the people involved in the process. The importance of the experience can be seen through the narratives, which are full of the understanding of those educators about themselves and the work developed along with professors and students, all of them producers of a new and different comprehension of the lived experience. The educators' attitude manifested in their narratives, as writers, and in their life choices indicates that the emancipatory conception of knowledge production, as experienced in Popular Education allows the development of people's intelligence and creative energy. The new meaning of life as a work of art, unfinished and open, can be seen by the writings of the subjects involved in this program: educators and researchers.

Este artigo apresenta uma análise das concepções educacionais do curso de Pedagogia voltadas para a formação social do Educador ao longo da história. Neste curso, ainda não existe uma clareza em relação a sua identidade. Os documentos oficiais e algumas entidades representativas priorizam a docência como base de formação, outras priorizam o Pedagogo como cientista da educação. Nas últimas décadas no Brasil, surgiu a Educação Popular, precursora da Pedagogia Social, que aborda o trabalho com os grupos sociais historicamente excluídos e valoriza a diversidade cultural nos processos de Educação Não Formal. Este artigo faz parte de uma pesquisa que analisa os documentos e produções bibliográficas a respeito das Diretrizes Curriculares Nacionais para o Curso de Pedagogia, instituída pela Resolução CNE/CP n. 1 de 15/05/2006. Percebe-se nas produções acadêmicas analisadas, que existem avanços no sentido de uma abordagem mais social no aspecto de formação nos cursos de Pedagogia. Mas, ao mesmo tempo, existem incoerências na base de formação dos profissionais, pois a ênfase na docência restringe sua atuação. Esses estudos revelaram que a Pedagogia tem tornado-se, ainda que superficialmente, mais social e a Educação Popular tem tido a necessidade de organizar o seu trabalho de forma mais pedagógica. Ou seja, a Pedagogia Social tem surgido como instrumento da Educação para atender às novas demandas da sociedade e formar o Educador Social como o seu agente transformador.This article presents an analysis of the educational conceptions of the Pedagogy course dimensioned for Educators social formation through history. In this course their identity isn't clear yet. The official documents and some representative entities consider teaching as priority base for formation, others prioritise the Pedagogy professional an education scientist. In the last decades in Brazil, the Popular Education appeared, precedent of the Social Pedagogy, which approaches the work with social groups historically excluded and values the cultural diversity in the Not-Formal Education process. This article makes part of a research that analyses the documents and bibliography productions about the National Curricular Rule for the Pedagogy Course, instituted by the Resolution CNE/CP n. 1 of 05/15th/2006. It is realized on the academic productions analyzed, that exist advances on the meaning of a more social approach in the aspect of the formation in the Pedagogy's courses. But, at the same time, there are incoherences in the base of the vocational training, because the emphasis on the teaching profession restricts its actuation. Those studies revealed that the Education has become itself, even thought superficially, more social and the Popular Education has had the necessity to organize its work in a more educational way. In other words, the Social Pedagogy has appeared as an instrument of the Education to answer the new demands of the society and to form the Social Educator as its transformer agent.

This article examines the pioneering role played by Catholics in film teaching between 1945 and the Second Vatican Council. In questioning pedagogical frameworks and their implication for the position of the spectator, we attempt to re-examine the religious element in early cinema education. Although inheriting much from popular Catholic education in the post-war period, film teaching developed beyond the remit of denominational film clubs of the time.

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Copyright of Cahiers Victoriens & Edouardiens is the property of Presses Universitaires de la Mediterranee and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cahiers Victoriens & Edouardiens is the property of Presses Universitaires de la Mediterranee and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Through the ethnographic observation of an education programme in a context of social exclusion, the misiones in Venezuela, this article reflects on ways of connecting the sociology of education with a sociology of emancipation. The misiones, a cornerstone of the new Bolivarian programme of revolutionary education, are primarily aimed at the generation who did benefit from the massive extention of education (1950-1970). So they fully belong to South America’s tradition of educación popular. The results of the « people’s school » in terms of integrating the lower classes into the school system are not obvious, or at least difficult to assess. Still, there is a clear sense of emancipation regarding the attendees in the barrios. However, it has little to do with the teaching delivered in the missiones. Three dynamics of emancipation may be seen as contributing to the emergence of a popular subject through education : first, starting from the classroom, the creation of a space of mutual knowledge ; then the dialectic of freedom and the invention of the self, allowed by the specificity of school time.