An epistemic popular rebellion made in the noses of positivist education - By: Arnaldo Aguilar Dorta

Summary

This article recounts the experience of a Postgraduate Popular Education project that was initially carried out in the Carabobo, Cojedes and Aragua state with the participation of more than 2700 teachers in addition to professionals from other disciplines. It was carried out by applying the Robinsonian program of open and advanced free studies (Prelaa) developed in learning communities, administered by the insurgent pedagogical movement in front of Teaching Workers Samuel Robinson (FTESR). Characteristic the latter that fills it with modesty but at the same time of passion, collective spirit of work, and (inter) subjectivity, but that does not deny the rigor of which the academicism so boasts. In the preface, a characterization of the current context is attempted. In chapter I, it is a dated story of the genesis of experience. In Chapter II, the communalization of education is approached as a category within the educational political design that corresponds to the communal socialist transition in Venezuela. In Chapter III, before the unquestionable success achieved by the PRELA, the FTESR proposes, both to the popular movement of the Carabobo State and the country in general, and to the National Experimental University of the Magisterium "Samuel Robinson" (UNEM), agree to give continuity to the Prelaa, but this time to develop PNFA in: Education, Science and Society. In Chapter IV, it is proposed to start the PNFA with the "All Carabobo seminar an insurgent educational commune, based on peace and with freely associated producers and producers", with the purpose of addressing immediate solution projects. And finally the conclusion, where some unanswered questions are left to provoke the collective debate.

Keywords: Fourth level popular education.Robinsonian program of open and advanced free studies.Advanced pedagogical movement.Communalization of education.Structural crisis of capitalism.Socialist Communal Society.

PREFACE

Socialism is the vaccine but, if not fighting, there will be more viruses and more capitalism

We live in a complex world full of crisis, a world that becomes increasingly complex for its multiple and diverse crises. We live a crisis of capitalist rationality of world scale, a systemic crisis of capitalism. A world where the same knowledge of the phenomena of growing complexity, which exceed our daily experiences and that become evident through technosciences are used, as private property, and as a model of interpretation merchandise and dominant information, by networks of global financial power to dominate the world in its eagerness for maximization of profits and the accumulation of wealth. It is also a hyperdesigual world, in which 1% of rich have 50% of the planet's economic resources at the remaining 99%. It can well be affirmed that a crisis can be the cause or effect of another. However, the crisis today in the world is once again in confrontation for the distribution of the planet's resources, and COVID-19 could carry the possibility of being the first missile launched, but not declared by American imperialism against humanity , thus marking the beginning of what could be transformed into World War III.

Capitalism, in and after World War II, has been developing new sciences but giving perverse use to these, thus achieving more complex exploitation social relations.It has also better developed the techniques of physical / mental domination of the peoples, to strip them of their heritage and well -being.All of which, only increases, in the field of public education, the demands for trying to open a deeper understanding of the realities that have appeared in current contemporary society, but for this, educational systems must systematically mustDesign with citizens, recent instruments of interpretation;from a pedagogy of deneocolonized liberation, to acquire and increase consciousness and knowledge of the need to transform the world worldwide.

Capitalism demonstrated, creating panic with COVID-19, its power to submit to two thirds of the world to a state of exception.The essay has been successful.Now it is possible that they will apply the state of siege but this time to stop a world rebellion that could undoubtedly be incubated by the same great global economic depression, generated by capitalism.Whatever the adjective that is given to this, those who raise the most important question today, that humanity should be done, which capitalism must choose to allow the defeat of financial capitalism?, Which according to some analysts, this would beThe cause of all evils.Becoming evident that it is a subterfuge designed in the laboratories of the apologettes of a new "revolutionary bourgeoisie" that want to convince us that there is a bad capitalism while there is another good productive capitalism that will save us from the Malevolo Finanian capitalism.

The truth is that this is not the question to which the workers of the world must answer if they want to free themselves from the slavery of capital, because they from historical experience know that there is only one exploiting capitalism "even if it has different cachimbo."The correct question is: how to get out of the social formation of capitalist logics in general to travel towards a higher social training of work logics?Against that question they will use all weapons to prevent humanity from being a practical answer.

When panic for the Coronavirus has passed, capitalism will be naked and thinking humanity can look at everything more clearly. Mainly because the real disaster of the collapse of the international system that is in full deployment is not originated by the COVID-19, but that the great depression several times higher and devastating than the one that occurred in the thirties, producing misery, unemployment, poverty, poverty And increasing the sub -registration of the current mortality rate due to curable diseases, plus all kinds of social pests, it should be sought in the accumulation of private capital that is inevitably lead to the concentration of wealth in less and less hands, because that fatality is in the very nature of the capital system. And no one guarantees that another crown virus does not use to keep humanity in a state of exception. In the end it will be demonstrated that the true responsible for this Crontra attack Peoples are the great transnational private bank and large transnational corporations. If that thinking humanity is no longer mobilized against war, American imperialism will put us definitely in the LLL and last World War.

We are inhabitants of a new geological era.However, as peoples, we have to continue fighting for democracy and the status of universal citizens in a world where a deep crisis for humanity is being forged, and a new world rearrangement of powers. All this develops in a biosphere in a biosphere inGeneral that was negatively altered: the pollution of the seas, the acidification of the oceans, the disappearance of rivers, the destruction of biological diversity, the desertification of soils, climate change, the great fugitive masses of poverty and everything inFunction of business gain.In this sense, it is then worth assuming the definition of: Capitalocene.Since it has been under this social formation, the capitalist, who have generated the most serious damage in the history of planet Earth.And they can find themselves, in this world, the keys to new imperialism.

Now, this dramatic painting, with the levels of Guernica de Picasso, does not promise such an easy solution.Capitalism has always resolved its crisis through war with its corresponding balances of millions of bodies, and the evidence is consigned in the last century and a half of history elapsed.Which indicates that to get out of this planetary labyrinth in which humanity is still entrusted almost than condemned to be devoured by the capital minotaur will require knitting with Ariadna's hair all knowledge and knowledge embroidered with strong braids of imagination, including a willof altermundialist steel, to build an exit to this situation, that if, sooner or later, you can foresee;will produce the extinction of Homo Sapiens Sapiens.There is no other alternative, but insist on utopia and promote a rebellion of all the world's scale peoples to build a planet without subordination logic and capitalists.

Continues to serve much in these difficult times and so much confusion, appeal to a classic of thought that helps us to enter more clearly in today's world.In this essay and for this task, we have chosen Carlos Marx, for his drilling gaze of broad spectrum in the study of the human phenomenon.The author of the Grundrisse and the capital manages to penetrate the sanctorum of the capitalist society, revealing what was kept hidden in its perverse nature, also writing everything discovered, and putting it to the Servcio of the poor of the world as a powerful theoretical tool, "A guide for action "for analysis and struggle for the transformation of the world.That is "the capital", (Das Kapital), or, as Iñaki Gil de San Vicente says, "the capital, a book that scares capital ... and reformism."

In Volume I, of this cyclopea work for which he will always be remembered with love for the workers of the world, but hated by the bourgeoisie for having exposed him the criminal business that were brought in hand, can be found in the content he containsThe first paragraph, which begins this book, the launch of a missile against what for him is the device through which the whole logic of the "legal exploitation" of modern slaves (workers) is being built to enrichThe parasitic life of the capitalist class, writes:

"The richness of societies in which the capitalist production regime prevails appears as an" immense arsenal of merchandise "and merchandise as its elementary form. Therefore, our research starts from the analysis of the merchandise."

This finding, disassembles the notion of a cover -up symbology, by removing the mantle and collapsing the myth of superstition on which a world of injustices and inequalities was sustained. Likewise, it will help the proletarian class or the martyrs of Fermín Toro's novel, to understand that poverty and misery in which they have lived so far are not divine punishments or whims of the gods, but the result of a fallacious world , full of fetishes and relations of alienation between the same men who are created in the process of the very production of capitalist social formation, and that once tangled this in its inexorable metabolic indigestions and periodic crises, produced by their own contradictions, which, which It takes it recorded, as the Moses table, in its genetic code. By the way, contradictions on which reformists prefer not Through a social revolution promoted by the insurrection of consciousness, and with the necessary taking of power by the workers.

Today, in the midst of the planetary avatars of the pandemic and the recession of the economy internationally are the relevant evidence to be accepted by the Marx's thesis. Even so, it seems important to us as Batenson required to specify the "guideline that connects", the interfaces between what is raised by Marx in capital where it predicts that capitalism will leave the earth as "dripping mud and blood" arrived, with the disturbance in the current global capitalist system, connected to the Corona virus. And it is here that what is expressed by Engels also recovers before the tomb of his friend Marx: "Science is a revolutionary force." To which we express our association to refine the view with its instruments and its concepts to begin to observe and identify the transnational actors that are involved with the causes of the current disturbance of the global economic system. How is the Covid-19 pandemic and the economic recession connect? It would be one of the questions to answer in order to understand more clearly the depth and scope of this new multiple crisis of the capitalist system. That is why we are convinced that Marx continues in the "Hit Parade" of insurgent and anti -capitalist thought, when he started his research from the merchandise.

It is that capital flows and develops through a spiral of expansion and endless growth: the production, distribution, consumption, gain and reinvestment cannot stop working if a crisis period would not open for the capitalist system. In this sense, the essence of the problem of the great depression that covers the world economy has as its root that the great financial consortiums do not find a way to reconnect the investment without suspending the gain with the productive scope of the real economy. From the verification of this situation, the need to investigate arises, what will be the new social and international order that will arise from the disorder created by the chaos of this double pandemic? detaching from this question another if there is enough awareness today in Venezuelan society relying on this systemic crisis of capital to consider with radicality the socialist transition? What we can assure in advance is that if the will to get out of this historical crisis inventing our own path, a society opposed to the exploitation of man by man or to say it with the words of Eduardo Galeano: "Using each other and crushing each other ", of not feeling the need to do so, then the neoliberal forces and the plague of the capitalist techno -trunk barbarism will be the ones that will decide our historical destiny.

Now, the Venezuelan people, immersed in a long and bloody conjuncture conditioned by the class struggle, have been demonstrating a high awareness that enlists it to travel towards an advanced society and focused on the human and nature. Certainly the issue of reflection of this article is limited to a popular education experience in the Carabobo and Cojedes state, Exams we relate emphasizing the insurgent category: communalization. Reflection that also placed it contextualized in the current capitalist civilizational crisis, and basically oriented by the approach of the philosophy of praxis. But we also interrelate it with the hypothesis of the third environment, "a technological revolution from which a new cultural space-time" emerges, to use a term by José Luis Pacheco. A third environment of recent appearance, which has modified the two great environments in which human beings, physis and polisis have historically lived. The development of capitalism, connected to a finance bubble and to a systemic paradigm crisis.

Education is inseparable from economics and politics, aware of this we deliver without further ado to insurgent and liberating education to help us evaluate rigorously, without dogmatic ties and away from rigid lines of orthodox thoughts, what are the alternativeshistorical possible that utopistics offers us, the new models that are rationally viable as alternatives to the existing capitalist system.

Chapter I

Genesis of a popular education experience

"Divorce between education is received at a time is criminal,

And the time "

Jose Marti

In the Cosmogony of the Makiritare culture, the myth of Watunna, has a central place in the creation of its origins.For us, it is the south of the city of Valencia, that corner of the world where the circumstances that founded the Front of Teaching Workers Samuel Robinson (FTESR) accompanied by the Robinsonian program of open and advanced free studies (Prelaa) inThe perspective of the communalization of education.

All part of a group of teachers who inhabit and work there, motivated at the beginning, by the need to self -form and build the knowledge that will give us the emotional and subjective conditions to incorporate ourselves into the debate of ideas based on being able to imagine a new worldFrom school and popular education.

This pregnancy occurred, in the midst of an era full of great whirlwinds and a Venezuela as space-time-cultural.At the same time, which is part of a larger nation, the modern world system.Which currently crosses, as a whole, by turbulent and pyrotechnic civilizational avatars of impossible prediction.That is why, in the FTESR we abandon all the statues and we stayed with everything liberating we could find in each of them.Our bet is that a system and a new historical time emerge.

It is in this historical morbid, as Antonio Gramsci described it, which fight ferocity, within Venezuelan society, two country projects with their respective antagonistic educational models. In a pole, that of the old bourgeois social formation that refuses to disappear and resorts to whatever it is to continue being the already outlined capitalist system, underdeveloped, dependent and rentist that arrived in our America, as a polizonte, in the wineries of the Colonialist cabeas of Colon, rightly described by professors Federico Brito Figueroa and Asdrúbal Batista in their respective works. This civilization, the Eurocentric, patriarchal, cross, sword, mirrors and devastating pests, implemented the foundations of an educational model of functional cognitive domination to its social and political domination with a way of explanation and sense of astonishment totally alien that continues culturally predominantly . And the other pole, a model that struggles to be born and considers being a socialist, ecodete, sovereign, independent and in harmony with the world. And to which an educational system that is placed in the territory of border crossings would correspond, with intersections of knowledge and propitiate from that place the reorganization of knowing itself and the dialogue of intercultural knowledge based on the well -being of qualitatively new society.

In this complex and heartbreaking, civilizational and paradigmatic crossroads that the Venezuelan people and the entire humanity live today, it must be noted, that in the field of the production of scientific and technological knowledge, they usually swarm pseudoscientific truculents such as the gypsy "Melquiades", and others , of unfortunate imagination as "José Arcadio Buendía", characters these of the novel "Hundred Years of Soledad" by García Marqués. In addition, it is pertinent to add what is noted by the Venezuelan researcher Carlota Pérez when she points out ... "these are times when the rich become richer and more arrogant and the poor become poorer without deserving it." And that the parable of San Mateo already announced it as follows: "Because the one who has, will be given, and will have more; and who does not have, what he has will be removed." But also, we add nosostros in the FTESR: "It is a time, when the debate of the ideas and the role of educators should acquire a high pedagogical-ético-political value." And as teaching workers, co -responsible for the training of future citizens, we cannot evade take sides, and the Front of Teaching Workers Samuel Robinson since birth did it for which it is necessary and urgent that it is born.

It was then in 2012 that conditioned by the signs of these "difficult times", and holding a line of reasoning in which the world is not reduced to the materially perceptible but that from our conscious activity they are born and also enhanced the possibilities Of new realities and future future, we began to cultivate in that corner of the world, the first self -training plan, pregnant with a conception of the world, values ​​and different methodologies. Not only with the participation of teachers, since social activists were integrated, and together they carried out a cultural development diploma where, at that time, more than four hundred teachers and community leaders from all over the Carabobo state, which, which He had resonance in the didactic and pedagogical practices of many schools in the area. But, as a rain drop anticipates a storm, suspicion, of certain public officials conveniently located between the bureaucratic apparatus of the education system and the private companies of education launched a campaign and machine the order of: "To those people , cite schools. " Writing down in that way what was his first big mistake. Because that caused social and community activists, a unified will to life. And they did not let the school be closed by the shadows and darkness, the same ones that closed the schools so that the people did not literate and not continue their studies in the educational missions Robinson, Ribas and Sucre. They are the same ones who celebrated with exciting ignorance, the unhappy statement of that sadly famous historian Manuel Caballero when he challenged Teleaudiencia stating: "I would like you to introduce me to a single follower of the Bembón who has a school greater than the sixth grade." Faced with so much demonstrated stupidity, we then put the dignity that must characterize the behavior of a teacher and a teacher, the Robinsonian resistance and the revolutionary stubbornness of Master Luís Antonio Bigott.

They say that they say, being Poncio Pilatos proconsul of the Roman Empire in Jerusalem, he wrote a letter to Caesar in Rome, where he described that his daily life passed between the annoyance and boredom since there, in Jerusalem, nothing never happened.The story emphasizes that at the precise moment Pilatos wrote that, a man mounted in a donkey was passed through the Palace front.

In general, we all have a good thing to notice the evidence of the changes we have in front of our eyes.Scientifically this has been called "blindness for lack of attention", by the way, of which many politicians suffer today.Roger Lewin in his book "The complexity" cites the remarkable philosopher William James when he said that before a new idea there are three reactions, first, "it is an absurd", then it is said "perhaps", and finally, "all that already alreadyWe knew. "

But those who show this trend are those people who clinging to immovable schemes of thinking and living already overcome, sclerotized worlds, refuse to accept that in these modern times of deep crises "everything solid fades in the air", as isThe genius of Trveris said it, and that another genius, as was Charles Chaplin, left it well embodied in one of his films.

In the terms of the social scientist Carlos Delgado: "It is an inadvertent revolution, a revolution that is changing our understanding of the meaning and scope of knowledge and its relationship with human values; the relationships between science and morality, subjectivity and objectivity in knowledge"

And that according to the definition made by the Nobel Prize, Ilia Prigogine: "It requires a lot of courage to leave the familiar and apparently safe, to embrace the new. But there is no true security in what is no longer significant."

In the same way, ismael expresses, the gorilla of the very interesting novel by Daniel Quinn when he says: "They are captive of a civilization system that forces them more or less to continue destroying the world to live ... If you cannot discover whatIt keeps us locked up, the will to leave soon becomes confusing and ineffective. "

Or with the eloquence explained by the biologist Humberto Maturana: "I consider that the greatest spiritual danger with which a person faces in his life is to believe to be the owner of the truth, or the legitimate defender of some principle, the holder of someTranscendental knowledge, or the legitimate owner of an entity, or the deserving of some distinction, etc., because then he or it blinds his circumstances, and enters the closed alley of fanaticism. "

Those who also helped us understand why the aforementioned aggressions were produced against us were, the already classic thinkers, Aníbal Ponce and Pablo Freire with the rereading we made of their books: "Education and class struggle" and "Pedagogy of the oppressed", respectively. In these sources it was unveiled that education is a field tranked by the struggle and interest interests of a historically concrete society, from the moment that exploiting private property on the means of production and the means of production appears within humanity and corresponding social division of labor. The interpretation made by Ponce and Freire helped us to clarify and from them we infer, that the deep and hidden reasons for the attacks of which we have been white, specifically obey political and ideological motives, since when we lift we the flags of education Popular, we located, without a doubt, in the pole of those who fight and get to give birth to the one who has not yet been born, while they, the attackers, are located in the pole of the country model that can no longer be and that refuses to disappear.

Of course, what Mijaíl Bakunin should never be forgotten, what words more words less warned with respect, to that if the new, (which among us, it was not yet born) it was not efficient in carrying out its objectives, the past could returnWith greater force.

We were, in the same way, learning from the art of Sun Tzu war, and from this philosopher, we learned that the best defense is the offensive.And as "the fire transforms all things", according to a principle of alchemy, it was then that we started in April 2013 what many people know as El Prelaa, and we did it with the joy of who is convincedto contribute from the popular field to the academic transformation that Commander Chávez left embodied in his 2013-2019 homeland plan.Although joy never abandoned us, naivety if they made it firewood.We ignored that the sixth fleet of epistemicides represented by the Academicist Hegemonic current, stagnant in the ocean of arrogance and stupidity, that they feel something like guardians of Nostradamus's keys, they prepared auguely giving us a bars to liquidate us.The decision was to destroy us as praxis of emancipatory education.

They applied how much clumsiness they occurred to them; Administrative silence, walking of misrepresentations to prevent the real understanding of what we do. But before, they invited us to regret and indefinite ourselves, as says the song "El Fool" by Silvio Rodríguez. And with it we have answered that "foolishness was born with the FTESR and that we will continue playing the lost and perhaps multiply breads and fish." Because if any expensive learning we acquired, over the past six years, it was to resist and build Morales trenches. We were aware that if they defeated us, they defeated a fair idea, a necessary education project. And despite all the obstacles and difficulties, we could not succumb as Sebastián, that young man of the town of Ortiz, character of "dead houses", by Miguel Otero Silva, because it would mean a full surrender on our part. Then, the decision was no other but persevere, endure and assume the loneliness of those who are alone with his convictions.

The whole of the Robinsonian program of open and advanced free studies was designed as a PNFA in the social process of education.The curricular meshes that we originally define correspond to the needs that the country has to create and generate the scientific-technological, artistic and humanistic knowledge that allows us to overcome the situation of dependence and underdevelopment.Probably if a technocrat of education, imbued with the scientific language of the Enlightenment, distanced from the vernacular languages of the daily life of the people, will dedicate himself to seeking our prelaa technical failures, will not need to be very "brain" to find them,for the simple reason that this was not made to respond to criteria or closed patterns of concomitant positivist education with the needs of knowledge owners.

What these technocrats can never understand is that our Prela was built with the rib of the philosophy of popular education. Latin American liberation theology, participatory action research, decolonial thinking and historical and dialectical materialism. With a Global Martiana perspective from our America, recovery of the vision of the defeated as Leopoldo Zea raised, and without being tracing or copy as José Carlos Mariátegui demanded. More than a referential theoretical framework, we made ourselves with the artillery of forged thinking in the universal struggle of workers and peoples of the world for their emancipation. The program was formed with eight areas of knowledge that detached from the diagnosis that the FTESR carried out in 2012 to the concrete reality of the educational system in the Carabobo region in terms of teachers' needs that were then at that time in: Teaching of the teaching of the Mathematics, Physics, Chemistry, Biology, of the History of Venezuela, Cultural Development, Afro -Venezuelanity and Epistemology of Education The latter program that we want to highlight for the need we have to understand the civilizational crisis through which we go through. We aspired to develop others such as: Education and Sexuality, teaching ethnobotany and neuroeducation but with all sincerity we said it, we were overwhelmed by an avalanche of participants that far exceeded our organizational abilities, especially when much of our physical and intellectual forces the We dedicated to defend the child in the punchier.

The universal history records, that the battle of Stanlingrad was fought house by house, block to block, battle in which the glorious Soviet people sacrificed the lives of millions of its citizens to prevent the world from being dominated a criminal like Hitler, (casuallyhelped by the same ones who threaten to invade Venezuela).Keeping the incomparable differences, we can say then that we had our own battle of Stanlingrad because the defense for the survival of the prelaa and of the very existence of the FTESR we fight the living room by room and school by school against educational Nazism.

In spite of everything, they were able to register more than 2700 teachers in addition to professionals from other disciplines. Of which the last part of the war informs that around 1300 Prelaaists present in this square survived. A workforce of more than 130 facilitators participated in the different subprograms and 70 or 80 thesis advisors with degrees of Master and doctors but also popular cultivators possessors of a shamanic wisdom, all of them approached to collaborate with a total self -self -absence and enthusiasm, with a Simplicity and insurmountable humility, as should be the people who have studied and know. In addition, they did it for an economic remuneration that without exaggeration was almost for them to cover the expenses of their passage. Each learning community self -management its own expenses that were minimal. We have no doubt, in affirming that Che Guevara himself, a precursor to voluntary work, would have estimated the contribution of these companions.

Although, initially I present for each subprogram, a battery of thematic axes, which configured the curricular mesh, we conceived them as a guide for action and never as vests of forces that eliminate the creativity and imagination that others are to say; It is a human right. The curricular meshes of the Prela were designed to always facilitate the spirit of active participation even of members of the communal councils and workers of popular companies and cultivators who said they wanted to belong to a learning community to share the experience and make their contributions. They are curricular meshes that leave a horizon of expectations open, which delimit possibilities to change human issues and especially those that correspond to educational, family and community work. The Curriculum Content of the Prelaa aims to make it clear enough that the cycle of more than two hundred years of European and North American epistemic predominance is reaching its end. And now, we dare to say that our curricular meshes can be built with the orientation of the philosophy of the education of the Yekuana people registered in their "weaving and singing

Likewise, it was always oriented to the learning communities so that their respective teams of `project would design their degree thesis in relation to the general research topic that the entire learning community had decided so that in that way a high level ofinteraction and concatenation between the different inquiry projects and that each thesis was not oblivious to that of the whole.No one was subjected to methodological concentration camps, on the contrary it is conducive to accommodate the different modalities and levels of investigating.The projects should formulate responses to the problems of the school, the family or the community.

The traditional thesis defenses were replaced by the public exhibition at the knowledge fair held in the South Recreational Park, on Saturday, April 30, 2017, where an estimate of seven thousand visitors attended among them the students of the high schools, spokesmen of Communal Councils and workers of the region's companies that were the true project evaluators. Of course, for our westernized thesis inquisitors, none of these interlocutors have the aristotelian principle of authority to validate what is scientific knowledge or not, but for us yes, and that is what matters. We have not yet found archaeological records where it is reported that a culmination and validation of postgraduate thesis has ever had such a massive, so strict and overflowing jury of as much joy and significant and contagious emotions as the one that the FTESR gathered in that place. That if qualifying as a true thesis defense.

It should be highlighted, which was never allowed and never lowered to ensure that under any pretext the thesis advice became the traditional business of postgraduate education merchants. And at this point, we just want to stop for a moment, to take away a "straw of shoulder." In Carabobo and a little further, they orchestrated, in a Holy Alliance determined to destroy an extraordinary experience of insurgent popular education, which was born from the same bosom of the cultural matrix of "the convicted of the Earth" to use Fran Fanón's expression , we synchronized, we repeat, the mercachifles of private private education because we knocked a juicy business; The right -wing right bureaucracy in the education system and infiltrated in the Bolivarian revolution that identifies us as an annoyance to their interests, and also a fraction of pseudodirigent, "mujiquitas", characterized with precision by Romulo Gallegos in his novel "Doña Bárbara", that when they pronounce the words revolution and education they cannot prevent them from in their mouths to become transformed into corpses. Likewise, they believe with the right to use teachers for their personalist interests, but with us they could not do it. They have never been able to understand or accept that we are a generation of teachers with dignity, willing to face difficulties. That with us the only thing that results is the method of sitting to speak with respect, debate frankly and free ideas and reach agreements.

Today, we can only confess, that if any self -criticism should be done is that we could have done better, that we had to exercise greater radicality because we were simply right.And so true, that we learned a lot of significant things, such as that the construction of knowledge arises from the dialectic of an individual act with mutually collective realization, which has a direct relationship with two of the fundamental pillars of education such asLearning to do and learn to live together.

Chapter II

A transition design

"The times they Are a changing"

Bob Dylan

With the proposal of the communalization of education, the Front of Teaching Workers Samuel Robinson continues to accept the invitation made by the philosopher Gaston Bachelar of "going on the side where reason likes to be in danger."Since the design of the communalization of education is made to insurgged to the search for a radically new educational work, and conceived to be a fundamental component of the project to build a nation where direct democracy works, which we need to needNazca urgently despite the fact that, social reformler currents, which act within the Bolivarian Revolution, have achieved, for now, obstruct their birth

Thus raised things, the demands are then very clear, so that the communalization of education becomes reality must necessarily develop and integrate three specific but solidly articulated tools. On the one hand, accumulate a lot of popular social force.On the other hand, to demonstrate that she is a carrier of historical reason.And third, display a new emotionality.Which means that the communalization of education is a substantial part of the necessary educational transformation but articulated to the structural change of society, which can be done with the participation of an obvious majority of the people to be able, truly, to remove from the body of the body of the body of the body of theVenezuelan Society The malignant tumor of the failed, underdeveloped and dependent regime of capital, and replace it with a new system, of greater justice and well -being.

In simple and clear lines, it is required to be viable, build territorial/communal force, in addition to a solid class awareness of knowing with historical reason, enhanced in the emotion of living supported by the imagination and fantasy of being able to realizeA new world, as they let us know the latest research in neurosciences.This consists of the communalization of education, and not in anything else.Because the fundamental problem to be solved in Venezuela is none otherwise, but as it has been, in all the historical development of humanity, that is, in the hands of who is the property about the fundamental means to reproduce life.And education, or has served to hide this truth or, to expose it.

If we agree to continue the course of this reasoning, it is also necessary to emphas They continue hegemonically being owned by the capitalist class, who continue to maintain the pre -wage labor as a source of poverty producing. And that, in the least worse cases, public property is under the control of a state bureaucracy, which does not allow the communalization of the assets of the Republic and that in tedious speeches, perfectly exercised, simulate being making revolution, although " As much as they are tongone, the bojote is always seen. " Contrary to all this, the communalization of education is also assumed as a means of social/communal production to reproduce the life supported by knowledge and knowledge, and logically the use of them is of social property aimed to meet the needs of all the people.

On other occasions we have written it and said, but now we will ratify and repeat with greater force.What is in crisis in Venezuela is not socialism, because it has never existed for now in our country, and logically something that has not existed cannot enter into crisis.Whoever says that in Venezuela is lived in socialism, or is lying with unconfessable intentions or is simply talking about things he does not know.But what is tangible and goes from evil to Venezuela, ruining and impoverishing the life of the people is that we continue to support a way of production and life under the yoke of the metabolism of capital where only a few are made billionaires toCoast of impoverishing a whole town.

In this regard, it should be noted that the primary mission of the communalization of education is to contribute, in the current Venezuelan context, to be relieved in the agenda, the struggle for the urgent construction of direct democracy, but within the logicof the world of work.What means, among other things, the radical transgression of social relations, which in a less technical language means that the control of the means of production, the appropriation of science and technology to achieve real emancipation, the exercise ofDemocratic planning of what we need to produce to live, and the equitable distribution of collectively produced goods and services, are in their own hands and the entire people

Inspired by this direct democracy design is that we are carrying out diplomas in automotive mechanics and communalization of public transport, pharmacy and alternative therapies, maintenance of the community electrical system and agroecology.Each of these diplomas, arise as concrete responses to the specific needs of the communities

And this is where with practical facts the magical wealth of the theory begins. For the month of January we have set ourselves to organize in the Parish Miguel Peña a communal referendum to consult its inhabitants over 15 years, about the following attempt question "¿¿¿¿¿¿¿ You agree to transfer the Yutong buses, which are publicly owned to the participants of the Diploma in automotive mechanics and communalization of public transport, and organized in the transcommune EPS that is carrying out the Front of Teaching Workers Samuel Robinson, To recondition them and manage the public transport system in the municipality of Valencia? Venezuelan, because pretending to transform education within the old one, but still alive society cracking by the Class difference, it means plainly, the most cynical reformism that only seeks to mediate the necessary transformations by placing beautiful decorated. In addition, that only consciously inscued and passionate minds can apply the radical design of the communalization of education. "

Let's explain in a more elegant way, what this historical challenge means, and to do so we will resort without doubt and hesitation, on the one hand, to Robinsonian thought.On the other hand, to the cumbes and quilombos as territories of anticolonialist resistance and exercise of justice and freedom.And the other source is provided by the murdered Commander Chávez.Is that talking about the communalization of education does not force us to have to get out of ourselves as a town to find their meaning.When referring to it we are obliged to do it "on the same land", to use the title of a novel by Romulo Gallegos, which you read in the Baccalaureate.The communalization of education can only be understood as a synthesis of all the evolution of our sociocultural history as a nation.That is, it is understood in relation to a certain philosophy of the movement that involves a philosophy of time.

It is a dialogue with the past and the new one of the present.It is dialogue with universal and national knowledge.It is a dialogue with the scientific, with the popular and the mythological, which today leads to the urgent need to give birth to the model of society that the small sectors do the impossible so that it never is born, we refer to direct communal democracy.In this sense, the coordinates and/or theoretical referents that guide and based the communalization of education cannot be better founded than in Simón Rodríguez, that of American societies.

That according to the expression of Professor Marco Raúl Mejía it can be understood that: "Rodriguez speaks of an education that he calls as popular and that in his writings appears with three characteristics. A) It makes us Americans and not European, inventors and not repeaters. B) Educates so that whoever does it is no more servant of merchants and clergy.

And the other nutrient source comes from Chávez, that Chávez, who, giving the "quantum leap" in his thinking, could understand and then propose in 2005, in the Porto Alegre forum, in Brazil, the need to ", reinvent socialismto save humanity. "

It is then, to Simón Rodríguez already transformed into the insurgent Samuel Robinson who came up to place himself in the Toparquía, that is, in the historical and geocultural place of the impoverished of "Our America", where women and men perform their lifeeveryday and therefore elaborate their knowledge and knowledge.And Chávez already convinced that socialism, making due differentiations with the failed experience of the Stalinist model, takes up the essentially positive of utopia and announces from that world forum its validity to save peoples in the 21st century, perhaps byThat was killed, it is our hypothesis.

Because both, the one by manufacturing candles to light the understanding of the recent and divided republics, he another claiming at every moment that the spirit of the new communal society finally appeared.The two made their lives, a hell, trying to make a paradise that of others.That is why both are the parents, the two columns on which our proposal for the philosophy of the communalization of education is supported as the most relevant design to develop our national education.

Therefore, it gives us superb, if not anything else, when an irresponsible governor is allowed for accident, they allow him to repeat, replace the Chavista symbology with an ideological garbage.Anyone has the right to disagree with what Chavez means, but that cannot lead us to assault and supplant our national values and references.The attack of this ideological bazofia is directed to our cultural genetic code.White is our collective psyche by subjecting it to a bombing with destructive and weakening antivalores of our will.Chávez would say, there is something that smells sulfur in Carabobo.But the people will have the opportunity to ask for accounts.

Overcoming all this garbageTired eyes of positivist science and neither unraveling from all previous mechanistic conceptions.It is necessary to make a transmode vision as proposed by Professor Dussel.It would be a historical contradiction in today's Venezuela to keep the current educational model and off without wanting to light the engines of the new learning design to travel towards the communalization of education.

Of course, here it cannot be expected that the communalization of education can only be done through a simple desire, speech or decree and end the fear of thinking otherwise as the last 2500 years of history contained in aMental structure and a Western worldview of four dimensions, described precisely, by Professor José Solano-Alpízar, namely: anthropocentric, epistemocentric, logocentric and phallocentric.It is evident that challenging these colonized comprehension habits will then be the result of an insurrection of consciousness although its acceptance takes a while and surely some inquisitions must be demolished, however, the rhythm must be accelerated and dare to begin to start thinking aboutFrom communality.

The communalization of education, in Venezuela, so that it has coherence, must start by defending the achievements provided to the poor by the missions in the Bolivarian Revolution with Chávez and the people organized to the front but also put all the effort into their deepening.

Precisely at this point it is where we must declare the immense and strategic role that the teaching staff must play.The resistant and admirable Venezuelan teachers and teachers and I am also referring to the set of all professions and trades because in the FTESR we are all teachers and consequently we have the unavoidable responsibility, if we really want to be free men and women, we have the task ofLeave the capitalist, exploiting and unfair colonial nature of the old institutions of constituted power.

But, in addition to demonstrating it, arrange without asking anyone, but ourselves as a people, to demolish these unfair institutions at the service of the servitude of capitalist wage labor, and instead we design a social, pedagogical, culturally, institutionally different logicBetter and a little more fair.

To do this, we must eradicate, the dissociation between theory and praxis, among the values we say and our daily behavior, so common in our culture. Is it that only with speeches, diplomas and courses can we eliminate the spirit of competition that has beenInculled for centuries, capitalism replaces it with mutual cooperation and help, or leave the habit in others and boring in the school of transmitting and passively consuming information, and instead promote the dynamic and cheerful habit of learning and teaching researching?

For those walled spirits on the altars of neopositivism, accustomed to perceiving reality in a fragmented way, organized in hierarchies instead of scales of complexity and cooperation, the communalization of education is a heresy that must be sacrificed in the bonfire.However, the reality is stubborn and on the contrary shows that it is in interaction, in complementarity with high levels of quality among the different actors involved in the teaching -learning process, students, teachers and community connected with natureAnd in the process of collective and necessary construction of knowledge is where much, the solution of our problems as a society in historical crisis is found

In communities, the impetus must be reborn to think, create, produce and share new ways of teaching and primarily new ways of learning together.The communalization of education in our case, and in this we have the right to be uncompromising and not make concessions to anyone, is to carry out the wishes of the possible, viable socialist Venezuela and with the firm purpose of producing the material and spiritual basis necessary forbuild a good and better life

There is the reason, when in the meeting we held in the theater we raised vehemently: "We must build therefore solutions in the field of food and agribusiness, in the manufacture of medicines, of medical instruments, in maintenance and maintenance and maintenance andthe distribution of electrical energy and the production of alternative sources. That biotechnology research and cybernetic systems are carried out as in artificial intelligence, in the conservation of fresh water and forests, in the development of metalworking, public transport,Telecommunications. But that also manufactured footwear and school clothes, notebook, books and pencils. And all this are already able to carry it out.

And so we reached the bottom of the matter, holding the hypothesis, that the implementation of the communalization of education would precipitate a set of events that would result in the release of epistemocentric impositions and colonial hindrances that have had our minds prisoners and also ourWill, and we would stop looking at ourselves with the eyes of our own executioners. That mental colony and at the same time emotional has prevented, so far, that we could not emancipate us from the logic of capital in order to elaborate our own design of historical destination.And the communalization of education is the route to collapse those caverns that obstruct the formation of the scientific spirit.

Chapter III

Education, science and society.A research program for

Decolonize consciousness, transform society,

and keep freeing your hands

"Philosophy must become politics to verify"

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— Davidoooey Thu Jun 10 06:08:11 +0000 2021

Antonio Gramsci

Of all the creatures of the great animal kingdom that evolved towards the species Homo Sapiens with a brain that produces minds aware that they know they know, there are men and women.From this condition, certain cognitive strategies could be developed to know and learn to think, acquired in the long progress of human evolution.They were also emerging new characteristics that transcended their biological condition, such as language and culture.

These new features are then to condition all the vision that Homo sapiens will make of the world but above all will consolidate the requirement without which the human species cannot survive, the community.He also learns to walk on his lower members and assumes a constantly upright posture and most of his vital organs will be located in front.He will also discover the fire and dare to abandon wet and dark forests to occupy and walk through more open spaces will force him to learn to scare away and face the most fierce beasts.

Guided by the common sense that the experience provided was becoming the technical skills that helped him solve the demands of everyday life. This meant that the hands were conquering greater quotas of liberation and disposition for work, thus allowing humanity to apprehend and simultaneously modifying their environment. For example, through the manufacture of tools to hunt and meet their nutritional needs, the preparation of utensils used in carving wood and stone, and later metals, as well as the invention of the wheel for its rough vehicles . All of the above contributed the formation of a symbolic thought as well as the ability to ask questions to exercise curiosity and systematically build, in community, answers to the mysteries of which the elements of their world were involved. And it will be, centuries later, with the invention of the tablets and papiros with cuneiform and hieroglyphic characters that the history responsible for keeping the registration of what happened will appear.

But it was learning to think, that it is by the way, the central mission of the liberating school, is what allowed humanity to transcend itself, to be able to elaborate ideals or, in other words, to make a meaning to its existence.That is, as Carlos Beorlegui points out, progressively the human being himself was taking the reins of his own realization.

One of those reins is education.And we dare to say that it is one of the most transcendental inventions that human thought has created by its permanent need to create technologies and strategies to transform its environment to ensure greater well -being.But it is unavoidable importance to highlight at least, for now, that although at all times education has certain notes in common, certain abstract determinations, this does not mean that education was always applied with the same format in all time and inAll societies.The paradigms have been many and corresponded basically to certain times and historical models of society.

In the light of all this, we allow ourselves to advance the proposal of the seminar we make to the people of the Carabobo state: all Carabobo An insurgent educational commune is a current of that long evolution and that currently corresponds to a civilizational change.The meaning that it acquires at the current juncture is not exhausted to simply be an introductory component in the PNFA mesh in "Education, Science and Society" that the Front of Teaching Workers Samuel Robinson (FFTESR) has designed with the convictionthat gives us the urgency of carrying it out.Rather, it is the necessary continuity of a fair idea but at a broader and deeper scale of the recent popular education experience we made with the Prela.

The true importance of the All Carabobo Seminar An insurgent educational commune, of its perspectives and content charges them when we place it framed in the philosophy of praxis that is how we understand the communalization of education and with respect to the current historical context, which is characterizedFor having on the one hand, to the Bolivarian Republic of Venezuela as the target of aggression and financial blockages by the everlasting criminal Uncle Sam and its Creole servile swords that have always tried to seize our wealth and impose their will.

On the other hand, being a very co -covenant nation for the insatiable voracity of the different transnational corporations that today fight to dominate the world, and adding the previous two sides, emerges a third side, such as the organic terminal crisis that theVenezuelan capitalist model.But everything emerges an insurgent educational commune, as a dialectical counterpart to all contradictory totality described above.

At this height of the exhibition, it seems necessary, even at the risk of falling into schematisms or invoking clouds, but always looking to open the debate that allows better precision in the description of the meaning of the communalization of education, is that we dare To shuffle, without reaching a primary concept, but momentarily to enclose it in the following equation: "The communalization of education is equal to:" A conscious need by the actors of the learning process of producing in mutual help, the Ideas and knowledge with social relevance, plus the praxis of a deneocolonized pedagogy, plus the purpose of revolutionary overcoming of capitalist social formation by a communal and socialist ". It is necessary to build a definition of the communalization of education that has a tangible meaning For the common people, and not to perceive it as an event so distant and unintelligible that I abandon it by Inút IL in their daily use.

In this way, the conception of learning linked to the communalization of education is combined with the collective production of knowledge and meaning, but of radically new.The emphasis is placed here in the conjugation of all actors close to the learning process, which goes from the formulation of the question to the construction of the answer.

The communalization of education is the result of a set of new ideas that have been developing and intertwining to work together in the field of cognitive sciences to explain nonlinear processes that are currently located in contexts of potential revolutionary transformations in Venezuelan society in Venezuelan society.For this reason, the communalization of education that we claim in this work is that of an emerging category that synthesizes the evolution of the different knowledge throughout the historical, political and cultural event of Venezuelan society in its eagerness to free themselves.

If we review the way, until today, scientific and non -scientific knowledge has been built, between science and daily life that even predominate today, the communalization of education can only be understood as a Copernican revolution.Which must necessarily overcome the deep and entrenched paradigm of the legacy modernity/ coloniality/ Cartesian that has as a method of analysis of reality grab it and break it in different pieces, but life does not work that way.

The communalization of education is also to incorporate the extension of the personal possibilities that human intelligence has achieved with the invention and use of technologies.What helps to understand that it is not only a novel strategy of the teaching -learning process, is above all a radically different emotionality of addressing the reading of the world along with the radical needs that occur in the daily life of each man and every womanin a whole intertwined. It is a philosophy of the práxis and very Venezuelan.

Consequently, we must understand the communalization of education as a subversive plan that proposes indisciplinary knowledge, indisciplinary and indisciplinary functional institutions to the logic of the exploitation of men by men (and women too).It is to free the pedagogy of the already outdated schemes of intellectual geometry that still prevail in the educational systems that the capitalist class requires to form the merchandise/work produced by the surplus value.

What is certain is that the communalization of education is not available to carry capitalist education on their shoulders, because it is clear that the same destiny will be killed as the frog was for the scorpion in the fable of the fable ofAesop.The communalization of education is an essential part of the socialist revolution that is raised because if the way of construction of socialism in Venezuela goes through the construction of the communal society it is logical to think then that without the communalization of education, socialism is impossiblebuild it (simple rule of three).

What is the sense of life because with the communalization of education we want to continue?It is clear that it is to place the internal contradiction of Venezuelan society vidatrabajo/deathcapital and from there forge the only way that the Venezuelan people have to achieve the realization of living in a country project full of social justice and decency;And that can be achieved with a combination of democracy;independence and cognitive sovereignty.Dialogue of socialist knowledge and social relations and an intense exercise of global bioethics.Which means freeing itself from the recolonization of the International Division of Labor in accordance with the essence of the financial-military stage of imperialism;which are not the interests of the peoples.

In such a way that, all Carabobo an insurgent educational commune, is one of the devices that is part of the PNFA in "Education, Science and Society and designate it with Marx is:" get rid of all stagnant and muddy social relations, withits courtship of beliefs and ideas admitted and venerated for centuries. "

CHAPTER IV

All Carabobo an insurgent educational commune,

Based on peace and producers and producers

freely associated

The concern for man himself and

For your destiny it must always be interest

priority in all efforts to

achieve technical advances ... in order to

All creations of our mind

Be a blessing, and not a curse,

for the humanity.Never forget this

When you are immersed in your

diagrams and equations.

Albert Einstein

The epigraph clearly defines that the purpose of the project: all Carabob Need to advance in the praxis of a new pedagogical thought, of an idea-force, which calls for the mobilization of "thinking humanity", to the organizations of constituent social movements and to the whole of the institutions of the Venezuelan state as to the Public and private companies to contribute both wills and available resources and concentrate priority to achieve the following objective in the short and medium term, develop six lines of research to produce knowledge and transform reality into areas as sensitive as: a) Agroecological production and seed, b) the production of medicines, c) the organization and maintenance of PU services Blicos, d) Alternative pedagogies, e) production of alternative energy, h) technosciences. All this under the pedagogical principle liberating from creating values ​​of use at all and all and in collective learning and mutual help

An education in commune that either scatters efforts to deepen and expand the culture of the public good and always be vigilant to avoid reproducing the ideology of predatory capitalism, of the "save who can", of corruption and bureaucracy, scourges that are inoculated in theDNA of the morally weak.However, it contributes to guarantee continuity with relevance and quality of the teaching/learning process of our girls, boys and young people.

La propuesta que hace El Frente de Trabajadores de la Enseñanza Samuel Robinson (FFTESR), con el seminario "All Carabobo an insurgent educational commune, Based on peace and producers and producers freely associated", consiste igualmente en desplegar toda la genealogía y el catálogo del pensamiento pedagógico latinoamericano como una de las expresiones más potentes del pensamiento crítico docente y de producción de conocimiento acumulado en "Esta Tierra de Gracia", como la definió Isaac J. Pardo, para edificar la comunalización de la educación capaz de resistir e insurgir contra la guerra de exterminio a la que está expuesto el pueblo venezolano.

Likewise, be a strategy that builds from the popular sciences, technologies and arts at the service of the people themselves.We emphasize communalization because this is intersubjectivity, the new emotionality on which education must be reorganized to guarantee the ethics of a republic inhabited by women and men endowed with a cultural DNA of free radicals, fundamental basisto become an independent and sovereign nation.

We can only be victorious of this confrontation against Yankee imperialism if we are able to achieve the formation of permanent centers of thought, knowledge and reflection as Briceño Guerrero proposed.But not for pedagogical social movements to repeat what Christians did in the Middle Ages "hammer in hand cutting out sex to the statues" thus believing to be defeating the impure epistemes.It is rather to create an agenda released from the dogmas where permanent debates are developed on howIt promotes a new economy supported by scientific and humanistic knowledge of the national and national invoice, sustained on an insurrected conscience, carrier of associativity, cooperation and solidarity values.

Ordenemos mejor las ideas. Lo que proponemos es la comunalización de la educación pensada desde y para ser aplicada en la misma comuna, ese lugar geocultural que debemos traer resignificado desde el más allá del fondo de nuestra historia para que nuestras vidas cotidianas comiencen a desenvolverse con la lógica del buen vivir. Una educación destinada a construir la paz con justicia social donde emerja una sociedad de productoras y productores freely associated.

The new communal logic then indicate that the design of the training programs must correspond to what the same community needs to know to live.And here we are going to paraphrase the teacher Luis Antonio Bigott, who starts then everyone who wants to learn and everyone who knows something and wants to teach it, depending on producing practical application knowledge that can translate into short and medium -term solutions projects.

You have to concentrate all the energies on building, therefore, solutions in the field of food and agribusiness, in the manufacture of medicines, medical instruments, in the generation, maintenance and distribution of electricity and production of sourcesalternatives.That research in biotechnology and cybernetic systems are carried out as in artificial intelligence, in the breeding and conservation of fresh water and forests, in the development of metalworking, public transport, telecommunications.That footwear and school clothes, notebook, books and pencils are manufactured.And all this we are already able to carry it out.

It is important to highlight that an education in commune also has within its tasks to dedicate itself to discovering and showing the fundamental contradiction within which Venezuelan society moves.That he exposes who the enemies and allies of the Venezuelan people are in the world geopolitical turbulent and pyrotechnic and what plans they have against or in favor of us to be aware of what plans before them.

In this way, we are obliged to keep the critical and emancipatory pedagogical thinking on the abundant historical accumulated of Venezuelan society and of everything invented and discovered by humanity to assume those explanations and interpretations that allow us to transform them into concrete solutions anddemocratic to specific problematic situations that affect the population in their territory.

Certainly, cognitive enclaustration and chauvinisms with strong tufos to fascism have been avoided at all costs that in Latin America have only served to generate setbacks in the construction of a class consciousness.It is that life, according to Schrödinger, is the exchange of material with the environment to avoid degradation towards death, to zero balance between the outside, the environment, and the interior, the organism that lives thanks to food,Drink, breathing, photosynthesis, etc.And if life is that, the knowledge that is its vital food, is not less or different, it is the Ariel which José Enrique Rodó told us.Therefore, we need, without a doubt, a qualitative change in territorial cognitive management in the communal level is oriented.

It would be of great help for this exhibition, resort to what is claimed by Chávez and that may have died with that anguish of not having been able to perceive the spirituality of the commune, because he sought it and did not find it.Inference that we extract from what he expressed in the last Council of Ministers of his, on October 20, 2012, known as the "rudder", when he referred specifically to self -criticism to rectify.

Consequently, we can affirm that we are urgent to move towards the building of a mode of emancipated national knowledge as Oscar Varsavsky also claimed but that occurs there in the same place and communal territory product of reflection and collective analysis ofthe specific needs and felt by the people themselves.That its design and technology is decided based on direct democracy in the commune.We need anointed knowledge with the use value and not for the exchange value.

We also need that both ancestral and contemporary knowledge are recognized and responded to a fraternal dialogLudovico Silva explained.We require a knowledge intended exclusively to meet the material and spiritual radical needs of the people group.Emancipated knowledge aimed at creating the appropriate conditions to develop the national productive forces on which to raise a distributed network of communal production units that helps overcome rentism, underdevelopment and dependence and facilitate the good living of the Venezuelan people but also thatIt serves to strengthen national sovereignty and independence, direct democracy as the essence of communal society in transit to viable socialism.

Everything we have said so far means that the more they add and block us the most we are to abandon the role of administrators of the capitalism crisis.The more they add and block us more revolutionary transformations we must do.The more they add and block us, the more socialist communal state we must build and less capitalist state to leave.The more they add and block us more sovereign and independent knowledge, we must produce.The more they add and block us more communalization of education to develop.And if one day they would openly dare to invade us militarily then the time will have come to take the cry to the Uruguayan hero José Gervasio Artigas of "or there is homeland for all or there is no homeland for anyone."

"All Carabobo an insurgent educational commune, Based on peace and producers and producers freely associated", esta integrado dentro de la malla de un periodo de formación más largo y exigente como lo es el PNFA en "Educación, ciencia y sociedad". Concebdo con los mismos criterios y principios del cuidado de una sala de parto, con la amorosa diferencia,de que aquí los cordones umbilicales no se cercenan y botan a la basura, aquí se anudan y sirven para tejer y articular toda la voluntad transformadora contenida en los movimientos sociales en pro de que como pueblo haya coordinación y acompañamiento mutuo en la elaboración de la teoría revolucionaria necesaria, o sea, el combustible para poner en marcha el motor de la historia.

The Front of Teaching Workers Samuel Robinson knows by inquiry that new interpretations have allowed a break in the classical mechanical vision of science and therefore the very process of teaching/learning is modified.Rationality can no longer be the only way by which the subject relates to the world.The same Venezuelan school work, which aims to say it with the words of Iliénkov, "discover, lighten in every man and woman the achievement of human development conditions, including the conditions of development of the ability to think independently."That Venezuelan school work, we repeat, cannot be oblivious to the changes and much less put the head like the ostrich pretending to believe that nothing is happening.

In the Front of Teaching Workers Samuel Robinson we acquired at a hyperinflationary price to think differently, such as practicing another teaching, leads to reactions.That is why the reading of an author like Roger Lewin helps to", And finally," all that we already knew. "

¿Es la comunalización de la educación un encierro defensivo frente a la globalización? ¿Cómo realizar entonces este proyecto de "All Carabobo an insurgent educational commune,?. ¿Cómo podemos lograr una pedagogía desneocolonizada tal cual la demandaba Bigott , que nos ayude a catapultar una nueva perspectiva de la realidad para transformarla? ¿Cómo podemos lograr emancipar al pensamiento pedagógico venezolano de la disyunción epistémica matricial, definición que propone Leonardo Rodríguez Zoya para dejar clara la estrategia hegemónica cognitiva de la modernidad occidental /colonialidad y refocalizarlo en un pensamiento dialéctico y con bases de complejidad tal cual lo propone Maldonado? ¿Cuáles son las condiciones de posibilidad histórica de su viabilidad hoy en Venezuela? ¿Cómo reorganizar la educación sobre una base y una nueva lógica comunal, de la pedagogía de un nosotros creciente tal cual la define el filosofo mejicano Pablo González Casanova, que resista las agresiones contra la nación venezolana ? ¿Cómo habrá de organizarse el plan curricular y de evaluación de esta educación de base y lógica comunal, resistente a los planes fasistas del estado criminal norteamericano?. ¿Cuál es el salario y Cuáles los derechos laborales que deben proteger a una docente y a un docente para cubrir sus necesidades básicas y recreativas para que dé lo mejor de sí ?. ¿Qué conocimientos de aplicaciones práctico-cotidianas construir en el territorio comunal para resistir las consecuencias del bloqueo genocida del estado criminal norteamericano?. ¿Qué medidas educativas y penales severas y correctivas tomar contra la corrupción y el burocratismo de algunos funcionarios públicos que le hacen un gordo servicio a los enemigos del país pero un grave daño al pueblo y a la Revolución Bolivariana?. ¿Cómo enfrentar ese contrasentido de una oposición política de ultraderecha quienes proponen que para salir de un mal gobierno es necesario que Venezuela sea invadida militarmente y destruida? ¿Cómo aprovechamos la intervención imperialista del estado criminal norteamericano en nuestros asuntos internos para deslastrarnos de este Talón de Aquiles que definitivamente es el fracasado modelo capitalista e iniciar el camino hacia la edificación del socialismo bolivariano? ¿Cuál es la educación que necesitamos y para qué educar hoy? Esto es sólo una parte del marco epistémico al que el PNFA en "Educación, ciencia y sociedad" del Frente de Trabajadores de la Enseñanza Samuel Robinson está obligado a encontrarle respuestas.

Martin Heidegger already advised "what was necessary for the teaching staff to place himself in the most advanced places of the danger that constitutes the permanent uncertainty of the world. We live in a world of many complexities, which implies that we cannot continue using simple and improvised responses.It is necessary to distance yourself from the recipe book for the solution of the problems.

Needless to clarify that this is an incomplete, unfinished proposal.We are absolutely convinced that the challenge is on the same march and that we all perfect its formulation.We invented or wasting the pedagogue of the Grande Simón Rodríguez Pedagogue.

And from this great pedagogical thought, we will take a paragraph for interininterinque that we alumn the way:

"Knowing means" to get to know. "The placing is decisive not only for the knowledge of reality but to later build, design sociocultural policies, projects and networks. It turns out that knowing reality also means, knowing the mediators that in deeply stratified societiesLike ours, they prevent or try to prevent the knowledge of that reality. I explain myTHE DOMINATORS "

conclusion

"You have to learn to look, to think, and speak and write"

Nietzsche

Since living work was subordinated to dead work, and the principle of reality was fragmented and this also subordinated to the principle of pleasure, love and freedom;Education was stripped of its sense of communality.What did this happen? There are those who claim that from the erection of private property of the means of production and the corresponding division of labor into the bosom of ancient communities.

According to this, it also makes useless, wrong to explain the communalization of education by reducing it to the physical limits of a commune, since such a thing does not inform anything in depth because it leaves the essential in full darkness.

Following this body of arguments, we can affirm that the appearance of the communalization of education means construction of a new sense with respect to which it was traditionally elapsed.It is an "epistemological rupture" (bachelar) through which, the entire worldview of the educational problem is we want to propose a set of initiatives enthroned in the relevant question to be able to apply and develop them replaced by a new problem, with original categories and concepts.It is about working with new hypotheses, new theories that are helping to build a concrete historical reality corresponding to the societal transition that is today raised in Venezuelan society.

The communalization of education, in a certain sense, must deal with an undesirable common inheritance, which makes it contain the capital-work/death-life contradictory relationship.

Thus, the substantial of the communalization of education is its liberating and transformation potential.And according to the experience provided by everyday life, his birth is the result of the bloody class struggle that develops in a society like the Venezuelan, divided into social classes, thesis that the reformists prefer to disqualify in order to avoid talking about the subject,since the ideas that dominate in a historically concrete society are the ideas of the ruling class (Marx).What helps us decipher why in the Bolivarian Venezuela continues the expired positivist school with strong predominance of capitalist production relations that reproduces in education as a knowledge producing force.

A clear example that we can wield to illustrate such statements is to visit any commune, school, communal council or productive council of workers or component of the same FANB, and it can be verified that communalization is not present, and therefore, it is not on the agendaThe construction of socialist relations of production.Which has generated within the working people and in the whole of society a mixture of feelings found: confusion and contempt for everything that speaks of socialism.

In short, it can be affirmed that the process of gestation of the communalization of education will necessarily have to be carried out, to get rid of the moorings of capital metabolism breaking with its logic and developing its own common sense.

But a question from which an inevitable answer must be released: What are the current conditions in which the communalization of education is proposed to build?Are the current institutions adequate to accompany the process of communalization of education? The current study pensum of the Venezuelan school corresponds to the development achieved of scientific, technological and humanistic thinking of humanity?

The communalization of education must be conceived as the implementation of new release values.This must run parallel to the collective building of the new and powerful nation state with communal logic towards the socialist transition.That how long that transition lasts, no one has elaborated that calendar and less now that according to the theory of uncertainty we know that "God has always played dice."The communalization of education is located in the nucleus, to speak in the physical-chemical language, of the Bolivarian Revolution.

The father of scientific socialism Karl Marx affirms that an idea materializes when the appropriate historical conditions have appeared for their realization, and also when this idea begins to be assumed by people in their daily lives.It is then, a foolishness to decree the appearance of the communalization of education as long as there is, no matter how minimal it may seem, the subjective and objective conditions in the people's struggle for the establishment of a society guided by the logic of emancipated work, for relations for relationsof production where the free association of producers predominates and that the result of their work is destined to the benefit of the whole society.

The communalization of education, and today we know in Venezuela, cannot be given behind the backs of the old and periclite bank education that responded more to the interests of society divided into classes, to the requirements of the dependent and underdeveloped capitalist industry which whichIt was functional to the needs of the economies of imperialist countries, but above all to the US."Capital is dead work that, like a vampire, lives only to suck living work, and the more live, the more work sucks" (Marx).

By emerging as a contradictory pole of the same of reality (the old positivist capitalist education) the communalization of education is obliged to forge and demonstrate in each of its beats come with the good news of the liberating potential of love, pleasure and pleasurefreedom.That is born with the purpose of overcoming the logic of an educational and cultural system that trains the bodies to be docily exploited according to the gain and power of a few, of a handful of capitalists.

The communalization of education unleashes the moorings and delivery, as Prometheus, the fire to the men and women of the new society so that they are free, and that the entire product of the knowledge produced cooperatively and emancipated is placed at the service of all humanity.

And who does not want in life prosperity and happiness?Santiago Castro-Gómez wonders.What makes a new school necessary, which from new logic and a non -energy metabolism is part of the Bolivarian vision of building the greatest possible sum of happiness.

However, in the Prela we barely had the appropriate time and spaces to deal with the objectives originally set in the Prela, for example, we stop reflecting on the ontological turns of modernity that in the 21st century are changing the face of the science, we reflect scarcely about the classical mechanical vision of fragmenting the knowledge of the reality and the conception of the world built "of elementary bricks"; We stop reflecting on the need to overcome the Cartesian duality of "being and knowing" in the process of educational research in the direction of building a proposal of the "biology of knowing." Similarly, we stop reflecting on the illusion and error that it generates in a researcher to believe itself capable of re-presenting reality as is, then pretending that our intellectual constructions make the outside world a mental object thus denying the objective existence of this. Unfortunately lack of time to reflect on the advantages and dangers of a science that abandons its traditional role as observer of the world and becomes a science that creates world in the laboratory. We were not allowed sufficient to reflect in relation to the importance of advocating enough to the study and assimilation of the new approaches that provide us with the advances in neuroeducation and the sciences of complexity that help to better understand brain functioning and its relationship in the process of teaching-learning or, the importance of emotions in the latter. We were practically impossible for us to reflect how it can be related, in the teaching -learning process, abstraction with the world of experience. Nor are we tranquility to review and study the new ways of conceiving the social through "heterarquic" networks and organizations. We were prevented from properly using the time to make a deep reflection of how new communication and information technologies are creating and directing our perceptions and how that negatively affects education.

In short, we do not get the time to reflect on the new explanations and theoretical perspectives of new epistemological thought, contrary to positivism and that manifests itself in dialectical thinking, historicism in the philosophy of science, the constructivist and complex hermeneutical perspective.That is, issues that concern and must be on the agenda of concerns of any contemporary educator, professionals from other disciplines, and society in general, permeated with an innovation and changes mentality, to evaluate how this new knowledge can be usedin the construction of a better world.

Inspired by the example of the scientists Weichart and Kingsley, characters from a jewel of speculation literature, "the black cloud", by Fred Hoyle we say, that no human being should waste the opportunity, even at the risk of his own life,To be able to look at the world and the universe with radically different knowledge and discover new worlds, since after all it is not possible to survive without learning every day.But unfortunately we had to entertain all our intelligence, energy and time in the defense of the program.Perhaps our greatest learning was to resist and not lose hope, then that all the reflections we fail to do are summarized.

Today the Front of Teaching Workers Samuel Robinson has a presence in the fourteenth municipalities of the Carabobo state, and other municipalities of the Cojedes state must be added. And those who are, in their instance of direction without any ambiguity and hesitation we have said, the times that it has been necessary to declare it; That Prelaa is an insurgent pedagogical project of the teaching proletariat, and that we always had as a strategic objective in our sight, to deamure the positivist-merchantilist bourgeois education of postgraduate studies. And that more than belief, our convictions are absolute with respect to the fact that the exit above the maze of the capitalist crisis in which we are involved is truly travel towards a viable socialism, which produces with work, of the whole society, wealth , the goods and services that must be distributed equally, that is, to each one according to their work and to each one their needs. We have serious arguments, away from gossip, from the meaningless grunts, hollow screams and hollow slogans, to discuss and assume that the crisis of Venezuela is due to a structural crisis of the capitalist system, said with other words, Venezuela suffers is capitalism It is not a crisis of socialism because there can be no crisis in what has never existed.

Socialism in our country will be born when we all have freed ourselves, from economic, social, political and cultural relations of exploitation and domination, when Venezuelan society is not strange to the production of its own knowledge and knowledge, and it is Empower of all the knowledge created by humanity for the benefit of good living, when workers develop consciousness and prepare to assume the direction of the new revolutionary state, when we honestly assume the property of the means of social production, and when when , in a planned and democratic way, we assume control of the production of the necessary goods and services to live with dignity, finally, when we abandon the dichotomous paradigm of modernity in the construction of socialism itself, and we definitely convey ourselves that it is a mistake and an illusion pretend that socialism can be built in a single country. Or socialism is constructed continentally or will not be built. Or it is built planetarily or will not be

When the above occurs, then the entire Venezuelan people will have won the right to initiate the celebrations of Adahe Ademi Hidi or the great party, Makiritare, of the new conuco, and also celebrate to be able to practice an education, not to manufacture subjected bodies, exercised, exercisedand docile, at the service of a few owners, but an education at the service of emancipation and the joy of living in society and in humanity.We must always keep in mind, and above all, educators never forget, that capitalism is a very cunning system, which knows how to adapt and has no prejudices to camouflage, even with the same clothing of their antagonist.This system has a terrible ability to self -regenerate and is always on the prowl and to the house of any opportunity that serves to satisfy your voracious appetite.And he knows how to reproduce where he observes that the fabric of the culture of care of the public good has weakened.

There are many Venezuelan and Latin American thinkers and scholars and other continents who have shown that education is not a neutral and isolated practice but is one of the transmission vehicles of the dominant ideology of the class that at that historical moment.With this thesis we fully agree and we will not result in.What we propose is to answer the following questions What would be the political-practical utility that will then have the communalization of education freed from positivism, mechanism and capitalism?Encouraged by the proven strength of this experience of education exposed, the Teaching Workers Front Samuel Robinson raises a necessary and urgent training plan through a PNFA in: Education, Science and Society

The PNFA in: Education, Science and Society would have the mission of articulating in a cooperative and creative relationship to the school, the communes, the urban and rural industry, to the militias and the set of social institutions and movements committed to the building of the building of the Socialist Communal Society. As a vision, to build the collective organic intellectual in the articulation of the various knowledge through transdisciplinary research in order to build emancipated knowledge to transform reality, and paraphrasing the old Leninist advice we say: there can be no transformation of education No transformative theory. But to achieve this purpose, we must rely on the advances of new sciences, in the cognitive and social sciences to design radical proposals for solutions to concrete local and regional problems based on bioethics, aesthetics, holistic and Dialectical thinking of complexity. To contemporary problems we must address them contemporary.

Recognize that to design such answers, it cannot be ignored anymore, than in the microscopic universe of everyday life, carrying processes of vital importance in the life of men and women of a specific human society emerge. We must then be done with the magical realism of García Márquez and the real The existence of the man and the woman in the street. The Eurocentric scientific understanding that was imposed on us, relegated to a plane without validity the things that for the daily life of man and woman are important, and disqualified as despicable, as the knowledge of common sense. In the PNFA in: Education, Science and Society, of course, we will not renounce the logical-formal criteria of scientific knowledge but we will place them in harmonious dialogue with popular, intercultural and interflicatory knowledge thus exceeding the dichotomies between quantitative and qualitative and the division between the social and natural sciences, where creativity finds freedom and its potential, or what Cornelius Castoriadis called "the radical imaginary."

The PNFA in: Education, Science and Society and the Ilab, is a space to unlearn-pretend and teach us among all, how to free ourselves and emancipate with the help of a Robinsonian-Bigottian decolonizing pedagogy that has within its specific objectives to deamure everything thatPrevent the task of cultivating the knowledge that the Venezuelan people need to build a good life in areas such as: food and medication production, public transport organization;the efficient production and distribution of services such as communal gas, drinking water;Electric power, communications and alternative energies, the design of a solidarity economic system.But also, create and defend the spaces where everyday life is reproduced: family, couple, friendship, sport, arts and ecology relationships.

Submerged in the present worldwide crisis of the capitalist system we are considering developing an National Advanced Training Program that identifies examine the causes that are generating the terminal crisis of the modernity/capitalist that are expressed in education in education science and society and concludes with the proposalof the need to build the regional system of doles and knowledge in science, technology, arts and humanities with communal logic (SRHSCTAHLC) oriented to transform reality and organize the new socialist and communal society relying on knowledge and values of associativity and fraternity, that is, more than to interpret the world of what it is about is a tool to transform it, as Jenny Von Westfhalen's husband raised.

Finally, for now, we want to do it by giving us the pleasure of citing a paragraph of such validity and a high poetic degree, from the book towards a pedagogy of the decolonization of the teacher Luis Antonio Bigott:

"I cannot explain why I have always experienced the belief that a good educator should not let anyone who is not able to endure all the shadow and endure all the light. A revolution is that, the appearance ofA deep light also accompanied by shadows. There is the armed educator to face sinuosities, with an open and sensitive mind and with a free and dynamic consciousness; and in these processes of change and boiling it seem that not only the mode of production ofknowledge but the way of transmitting them and science must be remaked again. "