Abstract:
Rubem Alves did not develop a theory in a systematic and academic way regarding his pedagogical thinking. What can actually be found on the subject is, above all, in his chronicles and texts, written in a poetic way, but aligned with his conception of man. And in this work, itself, a caveat is made regarding education and theology being used in pedagogical practices in the early years of elementary school. The objective of the present study is to verify how Rubem Alves' thoughts about education and theology can be translated into pedagogical practices for the initial years of elementary school. Based on Antonio Carlos Gil's classification, this is research of a basic nature, with a qualitative approach, exploratory and, when it comes to procedures, bibliographical. In this sense, the results highlighted in the study show that Alves makes a clear criticism of the educational system due to the fact that it focuses solely on the intellectual sphere in the quest to respond to the demands posed by functional rationality. Thus, this reality is linked to the existing social and economic order, with a single concern to achieve the principle of productivity and performance, foundations that guide our economic, cultural and social order. In it, man appears as a cog in the wheel and life is subjected to the torture of a logic that does not allow him to develop his potential, using neither his freedom nor his creativity. It is concluded that an education focused only on preparing people to perform functions, on transmitting cultural, domestic, deforming and dehumanizing content is not valid. Alves never denied the importance of culture and its transmission, much less of established culture and the need for it for our insertion in the human world, so that we can enjoy it for our survival. In this sense, to strengthen teaching, the teacher and student relationship, the freedom of both, all teaching methodologies need to be diverse, plural and creative, the responsibility of a collective of educators and not of teachers who isolate themselves alone and remain closed. for hours in their classrooms. Basically, methodologies aimed at education and theology show us that there are no limits to the ways of learning and teaching, because humans are also infinite in their ability to create different ways of learning. Here the importance of the concept of Integral Education is finally shown. Thus, inclusive education, similarly to comprehensive education, provides changes in the social environment of students, the school and the school community. Therefore, Integral Education and Inclusive Education agree with the same principles regarding the central role of the School in articulating teaching strategies that enhance real – qualitative and meaningful – learning for all students and reduce the numerous sociocultural and educational inequalities that remain in the Education in our country.
