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learning: to look in the mirror of what we are and want to be, to take on personal and collective identities, to be proud of them, at the same time |
we are challenged with the movement of our permanent self-construction. To educate is to help build and strengthen identities, to draw faces, to form subjects. And this has everything to |
do with values, way of life, memory, culture. 3. People are educated in the actions they perform and the works they produce The MST forms the Sem Terra by putting |
them in a movement, which means in permanent action, action with the dynamic of a social struggle: occupations, encampments, marches, demonstrations of solidarity, the building of a new kind of |
life in the settlements, schools, activities of development. It is through such action that they learn that nothing is impossible to change, not even people, their propensities, their positions, their |
ways of life, their values. People are educated in action because it is the movement of action that molds the way to becoming human. Actions produce and are produced through |
social relations: that is, they set in motion another fundamental pedagogical element, which is the interaction between people, how they behave among each other, which is measured by the tools |
inherited from those who have produced other tools before (culture). In these relations, people show who they are, and at the same time they construct and revise their identities, their |
way of being. We are speaking of any action, or of acting for actingís sake, without any intentionality. We are speaking of action that produces works (material or not) that |
become the mirror in which people can see what they are or even want to be; and we are speaking mainly of work and the material production of our existence. |
There is no true education without action, without work, and without collective works. And, as the children remind us, there is also no education without games and play, which can |
also be thought of as collective action producing works. 4. People are educated by producing and reproducing culture The actions of the Sem Terra are loaded with cultural meanings that |
they learn to produce and express. In an occupation, on a march, or in the organization of a settlement, there appears not only what these families of workers are today, |
or at this particular moment. Every action brings together with it the way of being human that these people bear, the developing weight of the objective circumstances of their whole |
previous existence and the type of education they have received or lived. At the same time, their collective action is also usually the negation of certain traditions that have marked |
their lives up to now, and the projection of values they learn or re-learn in the pedagogical process of the Movement. The MSTís expressions, symbols, art, way of struggle, embody |
a cultural moment that neither begins nor ends at the moment of action. Each landless person who enters the MST also enters a world already productive of symbols, expressions, human |
examples, values, which, with each action, s/he learns to signify and resignify. One of the great pedagogical challenges of the MST with its social base has been precisely to help |
people make a new cultural synthesis, one that joins their past, present, and future in a new, rooted collective and personal identity. To live as if one struggles, to struggle |
as if one lives This is a coherent position that has been seen as necessary to the Movementís aims of social transformation, as well as in its permanent conflicts and |
challenges. Memory, mística, discussion of values, criticism and self-criticism, the study of history, these are some cultural tools that the Movement has been using in this construction. We can reflect |
then that to educate is to also to share meanings and tools of culture (Jerome Brunerís expression, in Arroyo 2000). It is to help people in the learning of signfying |
and resignifying their actions, in such a way that they may transform them into values, behavior, convictions, customs, expressions, symbols, art, that is, into a way of life chosen and |
reflected by the collectivity of which they form a part. This means, among other things, that to educate people is help to cultivate their memory; it is to become acquainted |
and reacquainted with their symbols, expressions, words; it is to situate them in a wider cultural and historical universe; it is to work with different languages, organize different moments and |
modes so that people may think about their practices, their roots, their plans, their lives 5. People are educated by living values Values are a fundamental dimension of culture; they |
are the principles of life, that for which we consider it worth living. Values are what move our practices, our life, our being human. Values are what produce in people |
the need to live for the sake of freedom and justice. Values are what move the striving of the Sem Terra to make their settlements utopian communities, consistent with the |
struggle that won them over. The MST has been very concerned with the cultivation of values, because it knows that it is the values, translated into culture, that it will |
leave as a heritage to its descendants and the new generations of those who fight for the people. And values only exist through people, their experiences, positions, convictions. And they |
are not born with each one: they are learned, cultivated through the collective processes of development, of education. For the MST, this has not been an easy battle: to recover |
and cultivate human values like solidarity, loyalty, the spirit of sacrifice for the collective well-being, companionship, seriousness, discipline, indignation in the face of injustices, the valuing of the Sem Terra |
identity, humility - in a society that day by day degenerates with the counter-values of individualism, consumerism, social apathy, lack of commitment to life, the exclusion of those who take |
part in social struggles But it is only by taking on the job of educating and re-educating people in its values that the MST can realize the project of 6. |
People are educated by learning how to solve problems In the actions of a social struggle knowledge is acquired and produced, and it is a very important dimension of the |
strategy for the humanization of the people. But one of the pedagogical lessons we have gleaned from the day-to-day life of the Movement is that the process of producing knowledge |
that effectively aids in the development of the person is that which is connected to the large and small questions of life. When a Sem Terra needs to know how |
to calculate an area in order to measure the land where his agro-villa will be settled, or when he needs to study geography to best choose the place for an |
occupation, this knowledge will certainly have more human and social density for him. When a Sem Terra child learns how to measure the materials that she needs to begin building |
her playground, or learns to write letters to people she likes, the same thing occurs. The expression "to know is to solve," from the Cuban educator José Martí, brings us |
to an even more radical question: it suggests to us that there is no true knowledge outside of concrete situations, or the solution to problems of "real" life. And it |
really seems to be so, especially when this question is put into the context of pedagogical processes. To educate is to socialize knowledge and is also the tool for producing |
knowledge that affects peopleís lives in their various dimensions of identity and universality. To learn in order to solve problems means to understand knowledge as a comprehension of reality in |
order to transform it, comprehension of the human condition in order to make it fuller, which is a very old lesson that the Pedagogy of the Movement is merely recovering. |
7. People are educated by learning from the past to plan for the future It was in this way that the Movement made itself as it is: learning from those |
who had struggled before, cultivating the memory of their own path. History is made in this way: planning for the future beginning with the lessons of the past cultivated in |
the present. ĎThe land holds the rootsí, says one of the MSTís songs. Education also must hold the roots, helping to cultivate the memory of the people and in the |
development of historical consciousness. Educators have a very specific task for this: their meetings with their learners can be a privileged time for learning to cultivate the collective memory, and |
for the study of a broader history. To know that this can make a difference: the memory of the debts to the people that were not paid, the wounds that |
were not healed, is not erased. It is necessary to educate every Sem Terra family so that their rural roots, their culture, and how these roots take part in the |
formation of the Brazilian people, are not forgotten, so that all the Sem Terra may learn how they came to the condition of being rural landless workers, and how they |
have many other brothers all over the world in a similar condition, who are also carrying on a struggle for the land and for agrarian reform as we are. And |
as educators we also need to learn from this memory and its cultivation, not to remain imprisoned in the past, but, on the contrary, to set it in motion and |
plan for the future what is best for everyone. 8. People are educated in collectivities The MST is a collectivity. And in it the Sem Terra learn that the collective |
is the great subject of the struggle for land as well as its great educator. Nobody gets his/her land by him/herself; the occupations, the encampments, the settlements are collective works. |
The force of each person is in his roots, which is his part in a collectivity with a memory and project for the future. It is through taking part in |
the collective and its works that people are educated not alone, but in relation to others which potentializes their own singular, unique person. People do not learn to be human |
by themselves. Without the bonds of their participation in collectives they cannot go forward to a fully human condition. Uprooted people are dehumanized people, who do not recognize themselves in |
any past and have no project for the future. To educate is to help root people in strong collectives; it is to potentialize social, human harmony in the construction of |
identities, values, knowledge, feelings. An educational environment is fundamentally an educational collective, moved and planned by teachers, but shared by all of its members. In a true collective, all are |
at the same time educators and educated, because all are a part of the process of learning and re-learning to be human. 9. The educator educates by conduct The educator |
educates by conduct much more than by words. The strength of the MST is not in its speeches, but in its actions and in the positions of the Sem Terra |
who make them happen. It is the practices and the conduct of the collective that educates the people who take part in the Movement or live with it. It is |
for this reason that in the MST we have as educational references people like Paulo Freire and Che Guevara. They were not educators only for what they said or wrote, |
but through the testimony of the consistency between what they thought, said, and effectively did and were, as persons and as militants in the causes of the people. To be |
an educator is, therefore, a way of being, a way of being with the people that is a living message of values, convictions, feelings, of a conscience that moves us |
and that we claim to defend in our organization. It is to have a complete committment, which is not easy. Only a collective can help us in the process of |
criticism and self-criticism, in the calls and in the affections that show us when we are vacillating and also show us the right path so that we may return Individuals |
are not only formed in school. There are other experiences that produce even stronger learning. The Pedagogy of the Movement is not contained by the school, because neither the Movement |
nor human development is contained by it. But the school is a part of the Movement and its pedagogy, so much so that historically the MST has tenaciously fought so |
that all the Sem Terra may have access to schools. The school that is a part of the Pedagogy of the Movement is the one that returns to its original |
task: taking part in human To think of the school as a workshop of human development means to think of it as a place where the educational process or the |
process of human development occurs in an intentionally planned way, conducted and thought about for this purpose, a process that is guided by a project for society and the human |
being, and is sustained by the presence of people with specific knowledge for the work of education, by the sincere co-operation of everyone who is there to learn and to |
teach, and by the permanent link with other social practices that have begun and continue this work. The expression also helps us to rethink the pedagogical logic, or the pedagogical |
method of the school. We claim that the school is not only a place for teaching, and that a method of education is not the same as a method of |
teaching. It is necessary to plan various pedagogical strategies in view of the different kinds of learning that make up the complex process of human development. In a school conceived |
as a workshop of human development, educators are architects, organizers, and stimulators of the educational environment. This demands great sensitivity and mastery of the arts of pedagogy to form the |
schools from a clear perception of how the educational process is developing in each student and in the collectivity as a whole; to perceive the contradictions and not be overwhelmed |
by them, but to work with them pedagogically; to be aware of what dimensions need to be emphasized at one moment or another, what type of actions need to be |
performed and with what contents, what relations need to be worked on and at what time. It is a very important kind of learning: one needs to be humble enough |
to place oneself always in the situation of an apprentice of the process, as apprentices that we all are, of this complex art of building humanity, of which the MST |
also has a part, albeit but a small one. Arroyo, M. G. Ofício de mestre. Petrópolis: Vozes, 2000. Caldart, R. S. Pedagogia do Movimento Sem Terra. Petrópolis: Caldart, R. S. |
A pedagogia da luta pela terra: o movimento social como princípio educativo, trabalho solicitado pela 23a Reunião Anual da ANPED, Trabalho Movimentos Sociais e Educação, 2000. Freire, P. Pedagogia da |
indignação. São Paulo: Editora da UNESP, 2000. Martí, J. Ideário pedagógico. Havana: Imprensa Nacional de Cuba, 1961. Stedile, J. P. e Fernandes, B. M. Brava gente: a trajetória do MST |
Mineral oils listed as Petrolatum (Petroleum Jelly) or C-18 derivatives are frequently used in personal care products such as lipsticks, lubricants, baby lotions and oils. They commonly contain contaminants that studies have linked to cancer. UCLA studies links "high levels of exposure to mineral oils to increased mort... |
also known to clog pores, forming a barrier preventing skin from eliminating toxins. Repeated use can even set off skin conditions such as acne and dermatitis. Petroleum Jelly, or Petrolatum, is a semisolid compound derived from hydrocarbon. It can block the skin’s ability to moisturize itself, leading to chapped and d... |
alleviate. While Petrolatum on its own is not too harmful, it is often cheaply produced and the impurities/contaminants often found in Petrolatum are the concern. Frequently, Polycyclic Aromatic Hydrocarbons(PAH) are found, which have been linked in studies to breast cancer. Petrolatum has been banned by the EU from us... |
5. Risky behavior in youth decreases: Results of the 2011 New Mexico Youth Risk and Resiliency Survey showed a significant decrease in the rates of the prevalence of suicide attempts, cigarette smoking and binge drinking among the state's public high school students. The YRRS is conducted in New Mexico public |
high schools and middle schools in the fall semester of odd numbered years. The 2011 YRRS surveyed 16,635 New Mexico high school students. According to the survey, suicide attempts were reported by 8.6 percent of high school students, down 40.7 percent from a high of 14.5 percent in 2003. The |
percentage of high school students who were current smokers declined from a high of 30.2 percent in 2003 to 19.9 percent in 2011. Binge drinking decreased from a rate of 35.4 percent in 2003 to 22.4 percent in 2011. For more information, including reports by New Mexico counties, go to |
The new building, which is the first of three phases that is being built, replaces buildings that were built in 1948 and 1955. The Meadows Home creates a 3. West Nile resurgence: West Nile Virus was once again in the national and State spotlight due to a resurgence in the |
number of human cases of the disease nationwide and in New Mexico. In 2012, there were 47 human cases, which included one death in Bernalillo County. In 2011 there were four human cases and in 2010 there were 25 cases. West Nile was first detected in 2003 in New Mexico, |
the state's drug overdose death rate increased 61.8 percent. Since 2007, the overdose death rate from prescription drugs has exceeded the death rate from illicit drugs such as heroin and cocaine. There is help available for people addicted to prescription medications. The Southwest Pathways Clinic at the Las Cruces Pub... |
of Pertussis in New Mexico this year. This is compared to 277 cases in 2011, 151 cases in 2010 and just 85 cases in 2009. Pertussis is a vaccine-preventable disease that causes fits of coughing that in some people make it hard to breathe. Anyone can get pertussis, but babies |
who get the disease are at greatest risk of complications, including pneumonia, seizures, brain damage and death. The best prevention from stopping the spread of pertussis is to get vaccinated. The CDC recommends cocooning, which is vaccinating everyone who comes into close contact with an infant, including daycare wor... |
Session 5Guided Channel-TalkLife Posting Dogs and cats are great examples of animals whose diversity is the result of artificial selection. The variation that is evident among breeds has been purposefully |
developed by breeders. In your Channel-TalkLife posting for this session, describe how you could develop a unit on the fundamentals of evolution (e.g., variation, adaptation, natural selection) using these animals. |
Be sure to discuss how you would tailor the concepts addressed during this session to the grade level you teach. Breeders for thousands of years have bred dogs for particular |
purpose. In ancient China the Chow was admired for its loyalty to owner and its ability to withstand harsh temperatures. The poodle swims very well and is very intelligent. The |
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