Cercanía, esfuerzo y escuela. De la poética rodariana a la ética del hacer

The aim of the research is to reflect on the census of education through the pedagogical-cultural perspective of Gianni Rodari. An educational and social vision that attributes to the school an important role of change and that sees the child as an active subject who knows reality and is an integral part of it. The pedagogical-cultural perspective that accompanies Gianni Rodari's poetics manages to significantly define those values of closeness, effort and democracy that anticipates the idea of a school as an "educational community" capable of offering each student the opportunity to develop his or her own personality, respecting the relational and social dimension of life. Solidarity and responsibility are key notions around which Rodari's interpretation of education revolves. However, in order for these concepts not to remain mere abstractions, devoid of any reference to personal experience, it must be stressed that, according to Rodari, social issues should not be limited to knowledge, but should involve ethical practice. From this point of view, the child is resolved into an active inhabitant of the world, "traced by the relationships that constitute him, without any significant residue outside of them" (Cambi, 1985). Therefore, sociability and closeness are not learned theoretically but directly, through everyday experience. They coincide with a qualitatively positive time and experience that allow for the growth of personal motivation for social relationships, participation, and the construction of stories of authentic reciprocity. If closeness is not simply an abstract category, but a concrete intention that becomes a correct disposition with respect to otherness, experience is absolutely primary. And it is so because "experiences are not mere discourses". This is because "children need things greater than themselves. [...] They need to participate in real things. [...] They need to conceive ideals and learn to love them above all else" (Rodari, 2020). This commitment to do is precisely the practical act by which the child is directed towards an ethically positive life.The educational function of doing is therefore collaboration, where everything results from the work of many: it cultivates the sense of social solidarity and constitutes the living experience of the reciprocal dependence of the work of each one on that of others. The advantage is greater when the child, in a constant relational network that involves everyone at the same time, firstly, becomes a resource for others and, secondly, is increasingly involved in the development of his or her own skills. "There are no impossible feats when men work together, in love and agreement" (Rodari, 2011). Rodari's position forces personal and collective responsibility and values such as duty, closeness and effort. Taking responsibility, therefore, is not just an individual problem. It concerns everyone, as everyone must take their share of responsibility for themselves and others. Otherwise, what sense would it make to talk about common action, to worry about it? And this is what Rodari does when he introduces the theme of social childhood in his discourse (Cambi, 1985). In fact, he hastens to specify that the active pioneer, a tireless citizen, is woven by the relationships that constitute him, without any meaning outside of them, so that, being in the environment and participating in it, he must be activated in a kind of existential exercise of change and live the participatory experience as an indispensable practice of "hope": "they are your brothers and you must do something for them" (Rodari, 1951). That is why Rodari immediately associates any group of people or the mere sum of individuals with the collaborative dimension. This is because there can be no individual success without collective success. From this idea arise his methodological proposals, which are both a desire to respond to this need and a commitment to young peopleLos "grupos de estudio" (Rodari, 1951), los "círculos de estudio", son, a diferencia de una enseñanza meramente transmisiva, espacios generativos donde la discusión de los estudiantes se convierte en una forma de fomentar experiencias de convivencia democrática y apertura a la diversidad (D'Addelfio, 2011). Aquí el grupo se convierte, una vez más, en la clave para una participación explícita y fructífera que permite, prepara y adapta el pensamiento positivo y favorece la forma de una existencia verdaderamente concreta (Piazza, 2023). "Solo se ayudarán con la discusión, con las observaciones, con las sugerencias, cada uno enseñará al otro lo que sabe, y sobre todo le enseñará a trabajar" (Rodari, 1951). Frente a este reconocimiento positivo del estudio comunitario, parecemos trazar en el discurso de Rodari un llamamiento igualmente apasionado a la defensa de la posibilidad de preservar siempre espacios adecuados para hacer y pensar (Iervolino, 2023). Por lo tanto, este camino de investigación tiene como objetivo restaurar un nuevo universo de valores, modelos educativos y culturales en muchos aspectos aún por realizar. Un nuevo compromiso pedagógico que se concreta en el ejemplo de una sociedad democrática fundamentada en ideales de solidaridad, de intercambio y de auténtica cooperación comunitaria.