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Alternative food networks have emerged in recent decades as a bottom-up social phenomenon and consist of food provision initiatives that seek to operate outside globalized industrial supply chains that incorporate the values of social justice, environmental sustainability, community health and democracy. In this sense, the present study aimed to analyze the contributions that the virtual agroecological fair action plan between family farming and federal institutions in the state of Goiás-Brazil brought to family farmers. The methodology is characterized by an action research both by the character of the collaborative construction action plan of an agroecological fair, and by the structure of development in which the insertion of authors is guided by the permanent collection of elements of the practice and, also, for the development of small interventions that help to elucidate the problems detected, through problematization and theoretical deepening. The Virtual Agroecological Interinstitutional Fair is held in an interinstitutional and collaborative way with family farmers with the appreciation of family farming of ecological Goiás basis and culminates in a path that enhances more sustainable territorial development with income generation, weaves an alternative for food supply and the promotion of the alternative food network “from the countryside to the city” in the face of socio-environmental rationality, in addition to a fairer and more equitable society, with the enhancement of biodiversity and the offer of food produced in the face of ecological practices.

The context in which we live today is paradoxical, as we are in a deeply challenging historical moment in relation to the future of humanity. Socio-environmental issues are increasingly urgent for society to make a commitment to efficient solutions in the direction of reversing the serious problems of destruction of the planet and the impossibility of a dignified life on earth. It all depends on an awareness of all the citizens of the world in order to face this civilizational crisis. However, any path that is pointed out will not succeed if the altered course of society and nature co-evolution is not resumed. This means that only with a deeper understanding of socioecological issues on the part of humanity will it be possible to rediscover the lost link of the harmonious coexistence of Homo sapiens with the other lives that make up the terrestrial globe. This understanding is very present in Agroecology, an emerging science that was born from the criticism of the unsustainable way of using nature's goods and the fragmented way imposed by modern science on knowledge. His option for the dialogue of knowledge, when contemplating traditional and academic knowledge, has been providential to raise the relationship between society and nature to more sustainable levels. This has been done in dialogue spaces such as culture circles and conversation circles. However, with the complexity of the phenomena, other spaces for dialogue have emerged in the field of Agroecology. This is the case of the dialogue circle, complexity based on dialogic action and communicative action.

Trata-se de uma reflexão ético-político que problematiza a forma em que a noção de povo é trabalhada ao interior de dois campos que se articulam epistemológica e politicamente como são a Agroecologia e a Educação do Campo. O deslocamento para o campo dos estudos culturais leva-nos a extrair possíveis consequências para os processos de (trans)formação humana na educação do/no campo e na agroecopedagogia. De tal forma, enveredamos por uma problematização transversal de povo, que constitui a superficialidade e as camadas dos movimento mencionados. Para tal fim, fazemos uso de categorias desenvolvidas pelo pensador argentino Ernesto Laclau. Nossa arguição é uma tentativa de estabelecer um dialogo entre a epistemologia da educação popular conetada com a dimensão ontológica para desnaturalizar as identidades e os limites transformadores que são outorgadas às identidades emancipatórias. Assim, ao privilegiar uma ontologia política da estrutura social como constituída por relações de poder, podemos enviesar a questão da contra-hegemonia tanto para a Agroecologia e a Educação do Campo por dois caminhos, um da produção e outro da não-produção recuperando assim o pensamento utópico do ostracismo ao qual foi condenando; igualmente pensamos que esta discussão sobre o vazio da realidade, da totalidade, das demandas e do sujeito possibilitam uma educação contra-hegemônica não necessariamente vinculada a uma emancipação imanente seja do sujeito ou do meio, mas pela constituição dos discursos atrelados a um cuidado de si, no qual uma formação transdisciplinar sustentada nas inquietações espirituais são uma demanda para a formação nos cursos de Agroecologia e de Educação do Campo.

En este libro derivado de investigación, titulado Saber, Poder y Nuevas Formas de Lucha en Michel Foucault se sustenta que las investigaciones de Michel Foucault intentan desenmascarar el estatuto del sujeto moderno, el sujeto constituyente, para lo cual realiza desplazamientos permanentes que le permiten abrir su reflexión a una búsqueda que concluye con la propuesta de una ética como arte de vivir que emerge como un ejercicio de resistencia al poder político y a los mecanismos de sujeción en Occidente. El poder y la resistencia son preocupaciones constantes que aparecen a lo largo de su itinerario filosófico de distintas formas. Sus elaboraciones sobre las relaciones de poder no lo llevan a plantear la imposibilidad de escapar a las relaciones de poder, a los micropoderes y macropoderes que regulan la vida. El pensador francés no hace la teorización de un poder esencialmente represivo del que es imposible escapar. La hipótesis que orienta este libro considera que Foucault responde a las preguntas ¿por qué resistir? ¿por qué oponerse a la sumisión? ¿por qué es preferible la lucha a la sumisión? sin introducir nociones normativas que permitan decir qué está mal en el moderno régimen de producción de la verdad y por qué oponerse a él. La problematización ética le permite al filósofo francés dar cuenta de la condición humana en la modernidad sin recurrir a un criptonormativismo autorreferencial.

Immersion in rural reality has been a challenge for the Veterinary Medicine at the Federal Rural University of Pernambuco, whose training locus are generally concentrated in classrooms and laboratories. Furthermore, the immersion in the reality of a land reform settlement was even more challenging, as it is a reality that is almost unknown by the students. Additionally, the students had to assume the leading role in the construction of knowledge, based on the methodology of problematization, and it was also a challenging. That is, knowing the phenomena from the concrete reality, which by the way, presented itself in a dynamic, plural and diverse way. And, of course, the experience was something quite new to students traditionally used to listening, receiving and writing down content in a fragmented way and with little room for deepening, dialogue and connection between the knowledge covered. This is because the view of reality in this case is always superficial and partial, as it often boils down to the individual point of view of the teacher and the restricted universe of four walls. And, therefore, knowing reality as it is implies, first of all, immersing in its complexity to know the intricacies and in-between of its parts and the contours of its totality, making it meaningful. Therefore, the methodology of problematization, in the light of the principles and concepts of Agroecology, of the dialogue between traditional knowledge and scientific knowledge, of experience and concrete experience, of dialogue with rural families, of intervention in reality, of reflection-action of the spaces built, in short, of the educational processes carried out, seem to have changed, greatly, not only the practice of the settlers, but above all the way of thinking and doing education of the students and educators involved.

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