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La Educación en Movimiento - Película Completa — Transcript · YTtoTranscript

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La Educación en Movimiento - Película Completa

La Educacion en Movimiento · 8,052 words · 40 min read · EN

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Below is the complete, readable transcript of La Educación en Movimiento - Película Completa by La Educacion en Movimiento on YouTube. Read the full text, copy any part you need, or generate a transcript for any video with our free tool.

[music]

[music] [music]

We reject extreme positions, water or gold. We propose a sensible position: water and gold.

[music]

[music]

We have to end this race because they are a race. No, no, you're not laughing your head off . They are not. We are not talking about skin color or where they come from. I'm talking about what they are.

that the law is like women. It was made to be raped.

[music] [music]

[music]

Education from outside has told us that being covered in dirt or being dirty is being poor. It whitewashed our thinking. Education from abroad, Western education, was an obstacle. So what the elders said was, well, let's take ownership of that education, let's make it the way we want and for what we need. a training that can respond to

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their demand for education, that can also strengthen peasant production, recover all that we have lost, first the history that was erased from our minds by this invasion of another model, and again strengthen our cultural identity processes through those letters and numbers with our own methodologies, and that is also a strong school of

military training. Education can have other meanings, a collective meaning, a training for a different world. For the movement, only access to education is enough, only direct access. We understand that it is necessary to build the protagonism of two subjects, with their subjects constructing this education. Who are the protagonists of these transformations? We are training

in the process of making the transformations. Popular education is an education of everyday life. Feminist pedagogy is a pedagogy of everyday life, and so being able to think about that everyday life from a feminist perspective, well, opens up a lot of possibilities not only for change on D-Day of the revolution, but for

O-Day. We say that we are heirs of all the educational experiences that the working class constructively.

[music]

Rirão Preta is a city considered the capital of agribusiness, right? [music] Então é o coração do agroneg Paulo.

Eu sou Alo movement [music] two workers semi terra do MST. The Moro in the settlement Mário Lago camping also contributed to the production sector or work with agroflorestais systems for marketing and subsistcia of the settlement families.

25

Love the field, do not poison the plant or field, purify or love the land and plant. He cultivates people and he cultivates people.

A Spanish national school in a politically ideological way, né, for the workers of the world, né? We have always been reaffirmed that now the school belongs to the MST, it is above the political, methodological, and pedagogical coordination of the sem terra movement, the most school for the workers of the world. struggle to build reform [ovation] popular

struggle to build reform of the very dynamic of the camp of vivência not camp, né, de ter o vizinho bem cerca, né, tem conflitos, mas tem also quest positives nesse processo de forma a gente also [snort] live here everyday finish and we are forming and that nesses processos de luta, nesse processo de forma through

mourning We're staggering, leaders. Due to the importance of the pro-MST political form, the national school is directly related to raising the level of consciousness of the people who are found and organized within the movement or two popular movements that engage in social struggles. We understand that the fight itself is conscious, but it is

necessary to have moments of deepening the success of organizing the fight.

Political training, is it outside the classroom, right? In the classroom there are two educational periods, but it takes place in the coexistence between the groups that are in the school. It is the work that the students do, not at the disposal of the school and the cultural activities that the students are involved in. This is a

set of educational tempos that we have and that are part of every training process.

Abóbora tenobrinha, viu? of ter umas s more or less umas 15 20 30 [laughs] tem lá pela abobrinha paulistinha assim ó paulistinha velha ó paulistinha mandioca giló tomat more people how many kilos I need 26 kg 26 kg is 26 kg is a box brand after 16 is a companion that I saw here Luta, é

very young, né? The country brings together the children to fight together as well. They will enter the fight without knowing very much what or what to do because the country sees them have to trace their option. And now when people are not on their way to the faculty, to study a little more, understand a

little more the world, right? The political course of this notion is the basis for knowing where he is, right? to know why the movement needs a political quest, a social quest in Brazil, also understand why som Brasil somal I learn in the Flor Fernandes school, the role of interlocuent

and a people's fear of being politicized because people need to know each other and people need to have our argument for why we want society, why we have to transform and why we have to be a transformative subject. We are the main transforming subject.

The significant moment for me here is school when you are inside the classroom, né, debating together with the people of the movements to know that the movement sem terra a sua particularidade a luta pela terra, but that it is a social movement as a social movement and that we have something in common, né? We are all

working class and we all fight each other directly as well as our particularities, but we all don't always meet each other, right? This is the most important moment for me that I discover that we are not alone, that the social movements of the countryside and the city complement each other and only together with people we manage to

transform history and search for the path of socialism that people want to search and we are going to search [singing] find palmares nascer um novo Palm [ovation] do not search hum. Cadê zumbi. Buzz. Sou dandara no quilombo dos palmares. Sou luía na revolta dos males. S leila Gonzales in the struggle of feminism. S Aline

black Brazilian wrestler. We named and sautéed Lombagem all November 20th. Saudamos o zumbi que hudamos o palmares que h revolucionários da classe trabalhadora zumbi dos palmares present. Present present. Two- speaked buzzard present. Present. Present.

I am Margarita Gómez from the indigenous community of Vilela in Rincón del Saladillo. I am a graduate of the Mocase agroecology school and I also coordinate a subject at the agroecology school. Argentina is a country with many land conflicts. There have been many fresh colleagues, there have been two colleagues murdered, the businessmen and above all they are dedicated

to soy or livestock farming. They know that people live in the territory; when they buy, they know they are buying conflict. Sometimes it does well in some places because people are still not convinced that the territory they have lived in all their lives belongs to them. Then they take it out and in

other places where the organization is located or where the communities are organized, we know that the land is ours and that we have lived in that place all our lives.

Actually, to raise, like to do the first class, how our house, where it comes from, we have to pay for the water, how we use it, and if we know what quality of water we have in our communities, because studies have been done and things like that, to think about it in the life of the community,

if you want to say, right? This, the neighbors, the animals that are also part of us. So, think about it in that sense, in terms of how much it rains and how much we store. It has been detected that it is alcenic and what has been done to improve the water quality in

the cistern, well, different things are also being done, right? And if, somehow, when we run out of water, what is the solution, let's say, that we have as a community? The idea was to divide the community from all the water available in the world. The big companies are owned by wholesalers, right? When they take, let's say, so much

soy, pine, the lime, well, everything that is taken to other countries, uh, they take a lot of things, not only the grain, but minerals from the earth and, in fact, water, even life itself, let's say, is also taken in those grains of what they take, let's say,

that's big. It's so broken when there's fumigation, it hardly ever rains, and now it's raining time, there's no fumigation, it's very noticeable, it rains a lot, and

our bases, let's say, are the roots, let's say, of where we come from, and also what we are trained for, which is crossed by our work in our community.

The law that

we are going to do is a brainstorming session of what you imagine, a rain of water [laughs], that we are going to see in this subject or what you would like to see in this subject of water, more or less the idea of what we are going to be working on is precisely this, a

little bit what water is. I mean, how does water work in our homes, in our communities, uh , how does water work in the world in general. They were also working on two news stories that didn't exist in two groups, one about the water law of Mexico and the other about the water law of Ecuador.

In Mexico, the new water law, as presented by deputies, stipulates that each Mexican must use 50 liters of water. Written reports from environmental experts and organizations say that each Mexican needs at least 100 liters of water per day. [clears throat] Was there enough water for everyone under the new law? Alcaba, the water they gave to people was subject to

the law, was n't it? They wanted to give 50 L, but there were children. But the Mexicans needed 100 L of water. If someone wants more water, what do they have to do? As? Buy it. Buy. The underlying logic is that if I give you 50, but you give me 100, how do we get the rest? paying.

Paying, yes. And we all know that when it comes time to start paying, many of us are left out. Many are left out. Yes. Access to water as a right. Water is, in principle, private. Yes. A private and spousal right. Yes. That's from Elorio Zapatista Este, there's a very large river, I'm called Agua

Dulce. So, what Coca-Cola wanted to do was buy, let's say, that waterfall. So that? To take control of that water, let's say, because they say he needs a lot of water. So, one way to do that was to buy the waterfall so that she, let's say the company, could consume all the water she

wanted. So, that struggle was also, let's say, a Zapatista movement to not allow that, let's say, to be bought. Basically, what we wanted to talk about today was the issue of the right to water. The right to water was achieved in 2010 after many struggles and fights, but that doesn't mean that all countries have complied with it.

We are still far from it and the fight for water continues.

Today there is no study or university where it is said, well, research is being done to strengthen and support indigenous peasant production, but on the contrary, there are spaces where research is done to hand it over to capital. We grew up on the land, walking because the land provides us with sustenance. The school of arrocology is that

rebellion against the imposed education of a system that excludes and that places the need for consumerism above all on young people , transforming themselves into enemies even of their own roots. We make a round of joy. Let's see how they move the knucklebones. Yes, yes, yes. Why am I studying, why am I, let's

say, creating a training space? And it's to continue training activists so that we can return to our territories and propose another one, let's say, we can, like everything we learn here, because we all learn together , let's say, it's not that the coordinator teaches us, but we all learn together, the comrades who are here, among

comrades who come to visit the school. We learn so that we can then return to our community and continue improving production, improving education, and also improving health, so that we can bring a lot of knowledge from here. No, but if there are things [laughs] in our territories we are also defending for the return to the

countryside, right? that many young people who have been evicted from their grandparents and have ended up in large slums, especially in Buenos Aires, return to producing and living in the countryside. Well,

in my culture the land is not seen as Mother Earth, but as a piece of land for good or for bad depending on whether I use it or not, or abuse it. It doesn't concern me. We

gladly and rightly thank our elders because they are celebrating their birthdays. Let 's defend our territory. Long live culture! Two, three, four.

Well, thank you very much. Within the educational material, which is also adaptable to any area, we have the game of knowledge. This game of knowledge is beginning to stake its claim in food sovereignty and adaptation to climate change, since from the outset there is neither a goal nor an arrival. Among the obstacles are questions and

positions that should be taken within the game and within community school life regarding the rejection of GMOs. For example, one of the questions related to this teaching material says, "To move forward, you must draw the phase of the moon suitable for harvesting seeds that will be preserved.

I saw here that Mother Earth was treated as a living being, a generator of life, who maintains that balance of life. When I refer to being acculturated, it allows me to accept this new vision and these new experiences of this Coconuco people.

Visit the organic school garden and bring back news of it. People, there are people who, as adults, had planted water. Yes.

We are going to continue with the election of our school council as the central axis of this exchange of knowledge. The teacher cannot be the only one to lead pedagogical and educational processes. There is also the elder, the father, the father, who throughout his life has sown and harvested to sustain food sovereignty and

security. There are the children; all of them, by being able to unite under an educational and pedagogical purpose, become active participants. That is to say, The teacher there is no longer the only actor in the learning process, but rather one more. The CRIC experimental schools, where reading and writing were taught not just

alphabetically, but out of necessity, because the elders needed to learn Indigenous legislation to defend their rights. These experimental schools were the driving force behind this entire bilingual education process of our organization, which has reached more than 400 schools, institutions, and educational centers.

One, two, three is waiting for me very early. I'm going there. I say that in my [music][singing] office I go very happy, I take to work and work [music], I work many seeds to sow seeds that are white and then [music] raw ones to harvest and work, I work [singing], many seeds I'm going to sow [music],

seeds that are plants and then [music], the important thing is the account of sowing. There [music], the important thing [singing] is my account. I I plant everything there. Can someone remind me [music] of the parts of a corn seed? Plumule, endosperm, radicle. I found here at this educational center that a collective education was necessary

, contrary at times to what I had been thinking and what I was educated by, which was a very individualistic education. Uh, within the space for the exchange of knowledge, I asked about the process of planting potatoes. I had never planted potatoes before. Uh, I don't know if it was their decision but they

let me start the potato planting process. When I did it my way and style , after finishing the process of planting half a row of potatoes, the students themselves told me, "Teacher, what a shame, that's not how you plant potatoes." "We're going to teach you." That was one of the most significant moments I've had.

Immediately afterward, I had to lower my head and pay attention to what they were doing because they were giving me, in quotes, one of the best lessons I've ever received: learning by doing.

Milton Contrerasana, Cochabamba, Bolivia. When I was studying at the university, they always tried to ensure that the Quechua language, Quechua culture, Indigenous people, the Quechua people, the children of farmers, didn't belong in this sphere of higher education. Sucre has always been one of the worst cities in terms of racism, hasn't it? They would spit on you if you wore

sandals, they would kick you if you wore a hat, and nobody could even enter the plaza. Many times it seemed like the rector and the university were leading the charge.

I was born, let's say, in a very remote community and lived in the countryside. I didn't know what a car was, I didn't know anything. I'm really a very rural person, you know , very indigenous. And to be here, I never imagined it, I never even dreamed of it. Let's say, being a student, and even worse,

obtaining a profession . And Unibol, where does it come from? Who is UNIBOL? It's our university, the university of social organizations. From what little I know, I try to share with them, with my younger brothers who are coming here so they can have this higher education, but with a different mindset, not necessarily the mindset of

simply profiting and profiting, but also of serving, of serving our people.

Quechua isn't necessarily just for the countryside, but also for the intellectual sphere.

[singing]

And what I learned is that with young people, education is revolution, and if we train soldiers of the process of change here at this university, intellectually capable, competent in every sense, but also with a heart, with a feeling of where they are from, without forgetting their roots, where they come from, how they have

lived, and how we, as professionals, can attend to our comrades who are still living in the area.

My first goal upon leaving here is obviously to return to my people, right? And that's what we call collaborating with them because they know A lot, but we contribute with what we know as professionals. I might lack gas, I might lack money, I might lack a car, I might lack many things, but I don't

lack judgment. That much is clear to me. And when I begin my professional life, I want to start from that place, from that place I came from, when I wasn't a student, when I was nothing, when I was like them.

[music]

What is the objective of universities? Decolonization. Decolonization to dismantle the colonial structures that still exist in institutions, whether they are autonomous territorial entities— I'm talking about governorships, municipalities—but also the state apparatus, right? So, the objective of these professionals is not to train them to be employees of companies, not to train them to be

employees of transnational corporations, not for these young people to be trained to become millionaires with their work. They have to be trained with a community-oriented mindset. We have a curriculum that is almost 99% colonial, clinging to a fragmented education, a compartmentalized education, an education that is divided by its physical structure, by its

Chemistry, because of its biology, because of its I don't know what, because of all this compartmentalization that the system commonly uses, versus a comprehensive, holistic, community-based education. The spiritual aspect isn't included in this curriculum. We know that those of us from Avila, from Alaska to Patagonia, are deeply spiritual. Spirituality doesn't permeate the current curriculum of the Uniform, which is a

major concern. So, that's the first problem we have. The second problem is that we can't find teachers, not just a few. Out of 100%, I can say that 10% are Quechua, trying to provide our education, but then 90% are from the Western colonial system. Every day, every moment, we have to be debating and fighting many times so

that this university can continue down this path, one way or another. We're going to call on the director of the Food Industry program, Engineer Humberto Narco. He offers his words of support to this network, which is celebrating its anniversary. We're going to open

the door. Of

course, it's going to reach an international level.

Hello.

Participate so that everyone

forgets about their community, they go somewhere else , to another country. Homeschooled students, can help? To my family, to my community, to my municipality, to everyone. I'm going to do my projects there, do something productive there to help my community.

[music]

I used to be one of those people who thought , "Why should I learn to read and write?" Why am I old? I don't need to know. That's spending time. I can work during the time I'm going to school. When we study, we are like waking up [clears throat] because we are discovering

new things. In other words, we are valuable women too.

So far we agree. It's called the Women on the Front Collective, and it started around 2002, actually in the Inca Women's Prison. In 2008, many of the women got out, and they said, "Well, you know what? One problem we have is that we have n't finished school, and we want to finish school.

So, those of you who have studied, go to school.

We have women who come from informal work, like street vending, domestic work, construction work, women who have been involved with the prison system, sex work—the group is now made up of a lot of diverse women. Another thing: Before, I was ashamed to say I was in school. I'd say I was in high school, but now I'm getting over it and

saying I'm in school. [laughs] But now I say I'm in school. They

feel more behind.

The corner ends here, and I turn around to go home, and I live here. When I first arrived here, I didn't know anything, absolutely nothing. Now I can take cars, now I can look for the Directions, today I can develop a lot. It teaches us that we as women have value and we shouldn't let ourselves be damaged,

we shouldn't let ourselves be humiliated, we shouldn't let our husbands hit us, we shouldn't let ourselves be disrespected. No husband is going to like being taught that. He's

quite calm

there.

The U, the n.

No elo. If we learned anything, it's that struggles are also won in everyday life and in small spaces and small transformations, and those are also super political. What's behind the struggle is achieving dignified lives, happy lives, powerful lives, creative lives. I think that's also the dream of the school. That's the potential the school has to generate, at least for

now, this space for that.

For us, it was hard to learn contemporary dance because there you work more with your body, you do exercises, you learn, you work. The exercises are about the gaze. How hard. That part was the hardest for me, being able to look, I mean, with the gaze you say everything that's inside. You. So, one says,

"No, I'd better avoid their gaze." Uh, I was one of those people who could never look another person in the eye. It was always like I felt ashamed, like I was saying, "If through my eyes they're going to see that I'm nothing and worthless." And the girl was always looking at her. My god, what happened to my house?

Hey, say hi.

Mom lives on the second floor and I live on the first. A quiet, reserved person, and here at the little school where they've given her more freedom to express herself, to say what she feels, something she does n't like or something she likes, she's more cheerful. The dance thing was a surprise, the

moment she told us she was going to perform, because we thought it was just like that , but when we found out it was from the cultural center and all that, it was a real shock, like when we see an artist.

Miriam Jessica

against is against always

[music] terra for me, she is my Mãe, é minha filha, é, minha irmã, é tudo na minha vida. There is no oil that attacks us on the ground that kills us. I looked back at our history that we passed through here. Husband, wife and children slept at night regretting that it was too much for

us to mourn and this suffering. Deus not abandon o povo que trabalham nesse movimentava days that none of us could not feed with gunman trying to assassinate us with f Deus us libertemes marginalais is seated we have our land we live in peace no rezava muito tell a story that could only ter liberta

si fichinha

de cois forte forte mam forte lives in the country school let's say like this, She says she is a director, but I consider her to be a director, no. I consider all of them, né, those who work cosmo e o povo da communitye that work consider all of them director dier minha filha director

paraa ir a níve dos o que os quiser, ela tem que amor y respeit O movimento o movimento terra que sons nós. We are

recognizing plants for school. Deus l abençoe.

Good day. Sou filha de sesentado and sou sesentada also gives agrarian reform. I started fighting since I was little, with my ideas in the military. I am 22 years old and do not work in education.

People know very well that the school here has conquered its struggle, is in struggle and lives in struggle. school that lives permanently in movement.

A great educator, a homem in ação por educação mourning. Honest Manuel, his name is named in mourning on earth and for his spilled blood. [ovation] cam [applause] educa fundamental escola reference to changing at any time its pedagogical curriculum depending on the needs of the working class if the school has to date all the classroom doors

in Bezerra de Menezes in Fortaleza, go classroom to the camp no Incra classroom no camp in the prefeitura escola tem arangcia deer in accordance with necessidade.

What do we pack because people know how people plant things, people are planting people know, or what people are going to eat, right? Exactly. When people buy, they don't know where to see what they are eating and they don't know exactly what they are eating. Consumed. Exactly. What fields does the school need to

teach us? filhos to enjoy the land. Which curriculum discipline do you work on? Gostar da terra. The people of the school need to keep in mind our teachings, cooperativism, as our meetings, right? It needs to be strengthened or we should do it and how would we do that, right? It costs [laughs] I will be able to feed myself by

feeding what I am saying or type of feeding by the same type as public school state, state accompanies its subjects to standard eh or curriculum, right? Many things, people managed to demand two workers who are present in the school, we negotiated and managed to include in a diversified base that we have in the school after all the disciplines we cover. Work organization and

production techniques. It was a discipline that social community practices like it that people trace the social practices of communities inside the school, for the classroom.

They find a suitable location. Other organizations found a favorable location to develop. Or what here? Or what or what is here right now? Fungus. Fungus. Fungus. Fungus. Paratisism. Parasitism. Type of relationship or discipline for projects, studies and research. How is the investigation to be present? Because people say they are afraid that they will

always work on the ground doing the same job, burning, drilling. Therefore, the school needs motivation to investigate, to understand, to look for what people may be doing better in the field, as well as the conditions of life, to work through knowledgeable research.

history of Brazil, history of latifundia, right? Então It is a story that always the public policies of the countryside are always fortified to subordinate the countryside to the state and to the latifunds forming masis to sign the peasantry regi to struggle for education is born of the peasantry is born of the mest of the

countryside organizations . Rural education is an identity that is linked to the interests of the latifundo, in the interest of a traditional banking education, but we wanted to oppose pro-education of the countryside. The field is understood to be linked to the interests of the countryside and fields to the interests of the Brazilian peasantry.

We now have this permanent fight and organization to guarantee this political and pedagogical project. It is a tension and a permanent conflict that we fear as a state, because it is not the education project of the state, it is the education project of Camponese people, of the Camponese worker class . So we are building

our way to fight the political and pedagogical project of middle school schools .

My pai since I was young entered into a fight, right? I saw him dwell here. And from that time on I started to participate since I was born, right?

Yes,

Hello,

May I hear

that I want to train myself to perform in a small community, I don't want to train myself to perform in the entire market, I want to train myself to perform in a community

[music]

I'll take this.

I am Daniela, I am 33 years old, I am trans, I am from Salta, I come from an Oige community. I met two companions who were fighting on the front. One weekend they approach me and say, "We have a cooperative that works in the mouth." And when I came here, Clarita spoke to me, she said, "There's also

a high school here that's for elementary and high school." Oh, yes, I was so interested that I started asking questions. Bye, Carlita. It was exciting to go back to studying at a regular high school. I've suffered so much discrimination from the administrators telling me, "You can't come to school like that, we don't want you like that,

and stop studying like that."

Those of us who hang out here on the corner are from Monserrada, and on the other side is Santelmo, you know? So, there was a certain rivalry for a while, and it ended up being Monserrada, Santelmo, for me it's Monserrada. I remember that here or on the next block, I would see the kids coming out of school,

going out to recess, and I was already eager to study, and well, one day I walked by, looked, another day I walked by , looked again, and this year I said, "Okay, I'm going to see if I can enroll and start." And I went in, I went upstairs... Stairs, I went to ask how the process worked for enrolling

in high school, and I enrolled, and right there that day, that same day they made me stay. I wanted to leave , they gave me a sheet of paper and made me stay to study, just like that. Okay.

[music]

Who wants to be? I'm Magalín, and I was raped by everyone. For years I took charge of my life, like so many others who, upon accepting our condition, spent months in prison for defending myself against 10 violent men who wanted to rape me . I ended up murdered. I left Micaela, my 3-year-old daughter, with my

mother and left my house to go to the doctor. They put me in a car, kidnapped me. The ones responsible are my ex-partner and a friend of both of us. I don't know, even today I'm still missing. My father died, my mother is still looking for me. I was taken out of prison by all the

women's organizations and collectives, and now they continue fighting for my acquittal. I was released thanks to the organization and struggle of all the women in the country who never stopped demanding my release.

We wanted that The stories of all these women who were violated in one way or another, so that they would n't be forgotten in silence, so that their anger, their hatred, their anguish would be the driving force behind our organizing. It's important to see that many of the cases we saw here, and others,

thanks to women's organization, achieve justice in one way or another. Yes, it just occurred to me, seeing us with all these signs, that we could [clears throat] gather them up and take them to the kids so they can read them too. It's very impactful to read, I don't know, to raise awareness. For them to

read them and cry. Just cry, cry, I'm asking you what you said, huh? No, no, it was us, it was our idea . We brought something so that it could be the first resolution of the assembly. Teacher, Nati said it would be good if the kids each read one of the signs like

we did. It's about cases of femicide and others. They should each read it aloud. It would be reading the First, the name, and then the back part, which tells a bit more. When someone started reading two lines, Lu told me, "Anyone, I'm already crying." And no, not just anyone, it's okay. How can we not be

distressed? How can we not be filled with rage when we're reading case after case of so many women who are violated by the patriarchal, sexist system, and the only thing we have to do is find meaning in that anger, that rage, and that anguish. I think that very pain makes us stronger and helps us move forward, that your dad

accepts you as trans. To say, "Dad, I'm a trans woman," "Mom, I'm a trans woman," "My brother, I'm a trans woman." And to be accepted like that. I think that and then anyone can come along and take your life just because they don't like you , because society doesn't give you a job where you can say, "I'm going to be

included in a job, a work system, I'm going to sit in an office or clean someone's bathroom." They don't mistake you for being a trans woman. Since coming to high school and feeling identified as myself, that I am Daniela and that my ID says Daniela, I think it's one of the greatest achievements of

the LGBT community and one of the biggest steps society has taken to say that I am also part of society, not just part of something, I am part of society and part of this state, part of Argentina, and part of this world. I think this struggle is constant and has always been, forever,

narrated so powerfully, and these are some of the femicides that have occurred and are still occurring, right? Clearly, what comes out in the media isn't presented so explicitly, so maybe it goes unnoticed or doesn't even get reported because it's not reported. I'm not optimistic about this. I mean, having to talk about this and read the story of each

of these girls isn't pleasant. What keeps me going, let's say, is that I don't know how many of us there are, maybe 20 men have come together here and are talking about this, and I think that's a lot, and that's... What it still maintains. I mean, somehow this can change, but we have to visualize who it is, who is

sustaining this, because otherwise it seems like it's like humidity, and if this happens... No, no, no. There's someone sustaining it, who is sustaining this entire police and judicial system to always blame the woman. It always happens, it's happening, and it's something to worry about. I imagine that everyone here has a female relative and they absolutely wouldn't want even

the slightest bit of what all these women went through or what they're going through to happen to them . And our small contribution would be to change that with this, I don't know, even with attitudes. By removing... Oh, well, glitter. We all go out. Fight for our sister. Let's [sing] a train, a train, and now we're together.

No, now you're going to help me and we'll spread this out. Okay. A roller. Let's take it like this. Yes, what to do. I think I made a mistake and it's going to turn green and earth-colored. Like a little bit and that's it. Hi, Karim. Hi, how are you? How are you? Everything alright?

Good. And you? The community-run high schools emerged in our social movements, first and foremost, as a necessity, just as we had responded to the lack of work and unemployment in Argentina with cooperative work without bosses, with dignified work. The struggle for education gives rise to the fight for these high schools. The struggle for alternative communication gives rise to

community radio stations, popular alternatives. The struggle against patriarchy gives rise to women's spaces, to women's centers, and also to the fight for political and social organization to define itself as anti-patriarchal. It's a comprehensive struggle. To envision schools that are at the service of the working people and not at the service of capital.

Now comes the part

where I learn, where I grow, all this political stuff. I've always been completely indifferent to politics, it never mattered to me, and going and learning about the history of Darío and Santillán, understanding why people are in the streets, why the protests, the roadblocks, something. It changed, something inside me came together. A sentimental sparrow

pleads, it's the whole neighborhood, I sing melodies of old neighborhood shaving. You forgive, and when I think of you, a tear falls, which, as it rolls on your cobblestones, is a lingering kiss that my heart gives me [singing] that, as it rolls on your cobblestones, is a lingering kiss that my heart gives me. Chan,

chan. [applause] Who wants to take the memory card today? I took it last year. Last year. What memory card do you want to take? I took the last one. You can let go of the chairs. Go ahead. Perhaps it would be good to be able to write the agenda for the assembly on the board, the topics we want to

discuss. Late arrivals. Late arrivals. Another topic, respect. Respect. We were talking about this issue of it not being so good, I mean, having to repeat a whole year of the subject, I mean, it's basically like losing a year again. Good. And now we'll talk about it. What else? And delegates' month. That's it What we had thought about

from the secretariat. Um, I don't know if you have any other topics to add. Good. Okay, let's get started, shall we? Late arrivals and attendance are an agreement, right? Among other things. Attendance is very important, but well, that's all fine, some people have issues, the work situation too, but the idea is that

if we start a topic and then someone comes in and we have to go back to the beginning again, and it's like the topics never get finished. I think what we should discuss more is the issue of breaks, uh, lingering, because if you arrive late because you have things to do during the day, that's one thing.

Now, lingering, for example, during breaks here, for example, the second break there were, I don't know, at 6:10 there were three of us. That's not right either. It would be good if the teachers could set some kind of limit, right? Beyond the fact that we're not looking for authority in what is In class, I think they should

set some limits because otherwise these things will keep happening. Beyond the fact that there are agreements, and many of them are n't being followed, I think it's the teachers who should be ensuring they are followed. Otherwise, if they let it slide, we'll get to the end of the year and next year we'll still be talking

about the same thing. The agreements are already in place. I think it's important to be able to take responsibility like this. I also mean that if a classmate arrives late and you're wondering what's going on, wait, we'll continue during recess. If you want, I can help you out, I can give you the sheet we just

did or explain more or less what we're covering. Let's not pass the buck to the teachers because that's like washing our hands of it. You take care of it yourselves. We can also lend a hand by saying, "You're late." "Well, I held out for a bit." I'll explain later, I'll send you the

material later. If you're interested, if not, well, you'll see how it's done, but it did n't come from us as teachers to suggest, "Hey, we're really frustrated because everyone's arriving at all hours, why they're not coming," which we actually want to discuss with you because it's really happening, but it's quite striking and

interesting that it came from you. I mean, we don't really have to tell you what to do, you already know. So, in that sense, it's good to talk about all this; it might serve to reinforce those agreements that already exist. All the high school experiences that we know of arise within the organization and the

popular movement. And that's fundamental for also considering a perspective on struggle, on organization, on another way of building and organizing within a school. High schools have that particularity of being able to think about that critical, liberating education, which from the outset can be built by everyone. All of them, from the very beginning, from the moment one joins

the assemblies between teachers and students, thinking about the pedagogical project together, rethinking it, revising it, and modifying it. But this is for a regular professional. I started using the word "assembly" and incorporating it into my life this year. My first class in high school was an assembly, right? What did I get myself into? When

I saw that it was different, I liked it. Where we all listen to each other, where we are all included in a single assembly . And what does it mean for us to hold an assembly? I've struggled all my life alone, beyond having trans friends, but it's not the same as feeling that other people, coming from outside

the community, consult with us. That's what's very important. Out of 10 trans people, one is accepted, just like we all started. I think that working on the street now gives me a goal, which is to finish my studies and continue studying, continue preparing myself because I believe that if I prepare myself, I have the best tool

because I'm educated, because I know something, because nobody is going to come and tell me, "You do n't know because you didn't study." No, I know because I studied and prepared myself. That's what I prepared for, to defend myself, to defend you, and to defend us.

Tomorrow, buddy.

For me, everything at Bachi is new, and I think it's the assemblies. Uh, I think that space is the most important for everything to work, right? Where we can talk, where we can make agreements.

A couple of ideals changed too. I don't know, I see things differently. That's it .

Hi, we're here. It

was crazy because it's something you don't know, right? Later I asked him, "Do you know about Adri Santillana, the people who are more or less unknown, and nobody knows?" And I think his story resonated with me to such an extent that I took that day and wrote a poem that, well, just came out. Flash.

I remembered. You're ignorant, you don't see that they're protesting, but you don't know, you don't know why, you don't know what's behind it, you don't know the history, and nothing. And that's what made it click. The change, his story, which is Bachi's story, right? Why Bachi is now on the next block from my house. My

eyes are watering. My eyes are watering, and it's not from the gas. My eyes are watering, and my soul aches. My eyes are watering, and I feel so much anger. My eyes are watering, and I can't hold back the tears. My eyes are watering; I'm dying. My eyes are watering, and I feel so

much injustice. My eyes are watering, and it's hard to breathe. My eyes are watering, and I don't want them to steal our dreams. My eyes are watering, and I'm bleeding out. My eyes are watering, and they're slowly closing. My eyes are watering, but my dreams will not die. They will live on in

each of you who dream of the same things I do. Dario and Maxios

[music] are entrenched with their mining operations, their agribusiness, and they are very powerful; they are becoming increasingly controlling of everything. Education, health, social security, the armed forces, commerce, mining— everything is part of a hegemonic, impressive plan. How do we prevent capitalism from segmenting us, from isolating us, from making us see the struggle

of others in the same situation of oppression, so that we can truly see it collectively? The capitalist educational project is also in crisis, and we have to build think tanks on the other side so we can propose solutions. We are creating spaces for production, communication, education, and so on, that are no longer marginal.

If we are starting a garden now because there is hunger, if we are running a soup kitchen, what is the relationship between that soup kitchen, that garden, and the education that allows us to be convinced that a popular subject is being built there, a subject who dreams not only of eating that day, but also of

transforming the reality of oppression. What is the objective of education in the movement? To reproduce the political subject, which is the fighter. to transform society. This also breaks somewhat with the idea that education is for later, for the future. Education is for today, to start building a new world today. There's a great deal of confusion surrounding the

talk of opening this debate on a quality education program, but it should be one with identity, because these struggles from country to country, each one scattered and isolated from the others, don't really touch the system at all . So, if we want to even minimally touch the model of domination, we also have to

articulate these struggles, so that we achieve definitive independence. It has to be a great continental project, and that definitive independence is achieved with sovereignty: food sovereignty, cognitive sovereignty, political sovereignty, and the clear educational drive we defend— educational impetus for action, right? And for transformation, and we will win; we have to win someday.

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