Knowledge, Associated Production and buen vivir: The Creole Seed Exchange Festival in traditional peasant communities in the Baixada Cuiabana-MT

This text aims to present a brief discussion about the existence of the associated production and agro, the unique culture of work and experience of some principles of Buen Vivir, which give the historical basis for the imposition of 'Feast of exchange of seeds crioulas' in traditional communities peasants from cuiabana. This issue is being discussed by the Group of Studies and Research on Work and Education (GEPTE) of the Graduate Program in Education (PPGE) of the Federal University of Mato Grosso (UFMT). It is a theoretical research and field on the matter concerned with analysis, wheels of conversations and interviews.

These communities, organized in units of family production (Chayanov, 1974), maintain solidarity relationships of The method used is dialectical historical materialism (Fernandes, 1978;Gadotti, 2010;Harnecker, 1973). In this method, the analysis criterion is the concrete, dialectical, contradictory and procedural history, which has work as its ontological foundation (Lukács, 2013), which is the constitutive principle of active and thinking humanity itself, thus being an educational principle (Lukács, 2013). As for the methodology, that is, the research instruments, observation of the productive process of the Creole Seed Exchange Feast of these communities was used in the dialogues, interviews and chatting circles with some residents.
The objective is to analyze an alternative of the production, distribution, . Knowledge, Associated Production and (Marx, 1980) and commodifies the most necessary product for human life: food. Commodification that has as main intention, the profit.
In view of this control over production and workers, that capital institutes a new determination to relations: its fetishization (Marx, 1988 This offer of agricultural products is the offer of industrialized agricultural products The main modern inputs, including fertilizers and chemical pesticides, fuels, feed and concentrates, seeds and seedlings, etc., have created important links of inter-industrial relations with the chemical and petrochemical industry and with the food products sector. (Delgado, 1985, p. 88 In addition, it drastically reduces the diversity of existing products and food wealth. In fact, the world's agricultural landscapes are intended for planting just 12 species, 23 species of vegetables and 35 species of fruits and nuts. This means that no more than 70 species occupy approximately 1.44 billion hectares of land currently cultivated in the world. (Altieri, 2012, p. 24). In fact, the world's agricultural landscapes are intended for planting just 12 species, 23 species of vegetables and 35 species of fruits and nuts. This means that no more than 70 species occupy approximately 1.44 billion hectares of land currently cultivated in the world (Altieri, 2012, p. 24).
Capital directs what is relevant or not to ecological and human life. Therefore, with the sole intention of commercializing food with an obsession with profit, hunger is created.
Hunger is primarily a product of a poor distribution of wealth and a poor planning of the world economy, where one does not seek to meet the real biological needs of each people, but only their soluble needs, in other words, what they are able of paying. (Castro, 1960, p. 29) Monopoly over land, monoculture, commodification of the labor force and food, ambitious control over prices, reduction and uniformity of food are some of the historical premises of this creation of hunger.  Hunger is not an inevitable fatality that affects certain countries. The causes of form are political. Who controls natural resources (land, water, seeds), who allows food production? Who benefits from agricultural and food policies? (Esteve, 2017, p. 24 Only with analyzes on the territorialization of capital in the countryside and with alternatives that structurally transform this reality that men and women will have access to food, that they will be able to create another society, on other social, economic, cultural and political structures. An important element in the relationship between traditional populations and nature is the notion of territory that can be defined as a portion of nature and space over which a given society claims and guarantees to all, or to a part of its members, stable rights to access, control or use over all or part of the natural resources that exist there that she wants or is to use. (Diegues, 1996, p. 83 As Diegues (1996, p. 85) acknowledged, "it is important to analyze the system of representations, symbols and myths that these traditional populations build, because it is based on it that they act on the environment". They are the They model and remodel, within certain contexts restricted to time and place, the shape and fertility of the fields, the quantity and type of cattle, the profits generated by plantations and animals. (Ploeg, 2016, p. 14 In this dynamism, for the suppression of the two determinations, it is that some of these communities organized their production in an associated way.

Traditional peasant communities in the
As for associated production, it can be understood in two ways, not necessarily excluding: either as associated work or a process in which workers associate in the production of goods and services, or as the basic economic unit of the society of free associated producers. (Tiriba, 2008, p. 81 production and knowledge into culture, in exchanges "of symbols, intentions, patterns of culture and relationships, of power". (Brandão, 2007, p. 08), preserving values, ideas, knowledge, thoughts, beliefs, feelings, etc. (Brandão, 1985).
Such reality is called work culture, which Palenzuela (1995, p. 13) defines as Set of theoretical and practical knowledge, behaviors, perceptions, attitudes and values that individuals acquire and build from their insertion into work processes and/or the internalization of the ideology of work, all of which modulates their social interaction beyond their specific work practice and guides their specific worldview as members of a particular group.
In the dynamism of this work culture -the worldview, attitudes, behaviors, the work process, the associated productionlife has meaning, which is experienced not only in the work process, but in free time, which it was only possible in the communities -associated production -by reducing the working day and simultaneously meeting needs. In this way, with the satisfaction of the realm of necessity, the realm of freedom was able to materialize in the production of existence, as announced by Marx (2008Marx ( , p. 1083Marx ( -1084, respecting historical and theoretical differences.
Freedom in this domain can only consist in: the social man, the associated producers rationally regulate the material exchange with nature, collectively control it, without letting it be the blind force that dominates them; they do so with the least expenditure of energy and in the most appropriate and most suitable conditions with human nature. But this effort will always be in the realm of necessity. In addition to this, the development of human forces begins as an end in itself, the genuine realm of freedom, which can only flourish on the basis of the realm of necessity. And the fundamental condition of this human development is the reduction of the workday.

Exchange of knowledge and flavors: 'a people with no seeds is a people with no history'
In order to reach the identification with knowledge, practices, territory, In addition, the strong growth of agroecology and its important and complex ecological interaction (Altieri, 2012) in the production processes influenced not only the actions, but also the knowledge, senses, meanings, values and relationships. In  In this world of meanings, based on objective material praxis, not only the meanings of things were formed as a sense of things, but also the human senses, which provide man with access to the objective meaning of things. (Kosik, 1976, p. 76).
Agroecology is not just a productive relationship with nature. Nature must also satisfy its own needs. In this way, some Agroecology is the holistic study of ecosystems, covering all environmental and human elements. Their attention is focused on the form, dynamics and function of their interrelationships, as well as on the processes in which they are involved. An area used for agricultural production (a field for example) is seen as a complex system in which ecological processes that occur under natural conditions can also take place, such as nutrient cycling, predator-prey interactions, competition, symbiosis and changes arising from ecological successions. An idea implicit in agroecological research is that, by understanding these ecological relationships and processes, agroecosystems can be managed in order to improve production and make it more sustainable, reducing negative environmental and social impacts and decreasing the input of external inputs.
The diversity of the agroecosystem is essential for production and reproduction of existence itself, satisfying the most basic needs and dispensing with money. It presents an alternative for economic development that is not under the imperative of money and capital.
In the creation of chicken, pig, cattle, fish. "It can be concluded that biodiversity belongs to both the natural and the cultural domain, but it is culture as knowledge that allows traditional populations to understand it, mentally represent it, handle it and often enrich it". (Diegues, 2004, p. 16 intestinal function, and its leaf can be used to cure asthma, bronchitis and colds. As the peasants of the communities said: "the cerrado is our pharmacy".   Gruppi (1978, p. 73) recognizes, "hegemony, therefore, is not only political, but it is also a cultural, moral, worldview".
In this way, the exchange of creole seeds, fruit seedlings, medicinal plants is the realization not only of a cultural alternative, but a political empowerment of these communities, here food sovereignty comes into the agenda.
Thus, food sovereignty means that, in addition to having access to food, the populations of each country have the right to produce it. And that is what can guarantee them sovereignty over their existence. Controlling the production of their own food is essential so that the populations have guaranteed access to them at any time of the year and for the production of these foods to be appropriate to the biome where they live, their nutritional needs and their eating habits. (Stedile & Carvalho, 2012, p. 722).
The companies' dominance over seeds and their commercialization is broken; with its commercialization; with its industrialization and, thus, with hunger. This is the political proposal present at the 'Creole seed exchange feast' and the concept of food sovereignty.
The fight for seeds is the struggle to maintain the knowledge and flavors that are endangered by industrialized production, by monoculture and uniformity of seeds (with its consequent uniformity of knowledge and flavors): "eating, however,  is much more than swallowing food". (Esteve, 2017, p. 191