The network supports its analyses in theoretical contributions from different fields of knowledge, especially those in Education, starting with the theoretical elaborations by Jean-Jacques Rousseau (1999) contained in O Emílio, which raises the emergence of modern pedagogy, and that in the network proposed here, is taken as a tipping point to raise other experiences and epistemologies of the South (Latin America), in dialogue with the North (Iberian Peninsula).

We highlight that Rousseau's legacy coincides with the birth of a fundamental universe about childhood, that is, the literary one, from which contemporary pedagogies were built. The pedagogical novel O Emílio, inaugurated in 1762, placed the child at the center of his theorization. Rousseau opposed all the current ideas of his century concerning the education of children. In this book, the French philosopher exposed the principles of a "natural education”, conceiving man as a natural, rational, and moral subject. In this perspective, he describes the educational itinerary of Emílio, through the "return to nature", to the centrality of the essential needs of the child throughout his educational journey, the respect and appreciation of the specific characteristics of each age: Children are not known; in the way of false ideas that one has, the more one walks, the more one gets lost. The wisest cling to what men needs to know, without considering what children can learn. They always look for the child, the man, without thinking about what the child is before it is a man. (ROUSSEAU, 1999, p. 53).

Based on O Emílio is placed the discovery of childhood as an autonomous age, endorsed with peculiar characteristics, therefore, distinct from the characteristics and purposes of adulthood. In other words, there is then a distance between the child and the adult, a necessary separation that understands the former as different from the second. Rousseau insists on the non-intervention of the preceptor, who must “accompany” the boy's growth, keeping him isolated from the influence of the "corrupting" society. Nevertheless, the philosopher does not fix rigid programs or schedules for Emílio, restricts corporal punishment and verbal lessons, because all learning must result from contact with the “things”, and, this way, the child must be educated by “nature”. The romantic education inaugurated by Rousseau produced an important renewal, especially theoretical, which highlighted a new idea of formation, based on the centrality of the child in the educational process and respect for its peculiarities.

However, Rousseau dedicates little space to women. We observe that the companion character of Emílio, whom the author calls Sophie, constituted a referent of feminine and femininity, capable of inspiring different pedagogical works between the eighteenth and twentieth centuries. Sophie is described as the ideal woman, wife, and mother, has a moral and intellectual background focused on domestic gifts and social life.

We cannot fail to mention, however, the work of Madame d'Epinay, a French writer, friend, and interlocutor of Rousseau, with whom she maintained an affective relationship and a fruitful intellectual interlocution. Madame d'Epinay demonstrates her admiration for the work of the French philosopher by naming her granddaughter Emilie.

She writes an important pedagogical work entitled Les conversations d ́Emilie (1996), in which she describes the family and mother as the first referents of the child and highlights the importance of this for the education and insertion of the younger ones in social life, building a very different feminine referent of Sophie, since M. d'Epinay developed an idea of female formation based on autonomy, in the search for happiness, and in the independence of women from the male figure. By questioning the idea of feminine in Rousseau's work, M. d'Epinay challenged the society of her time, by guaranteeing women other possibilities of existence and participation in social and intellectual life, through her writing, becoming since the eighteenth century, an emblematic representation of the possibilities of female transgression in the face of the dictates historically imposed on women.

Slowly, the romantic childhood, which was never a reality, is also fading as an ideal. We have distanced ourselves from this romantic dream of an idyllic, bond-free childhood, such as those described by Rousseau and M. d'Epinay. This idealization of childhood, in fact contrasts with the reality of most children whether poor or rich who have different childhoods, but increasingly brief and with more obligations.

The entry of the child into the modern school demarcates a tenuous separation between two social categories: the child and the student, because the transformation of the first in the second does not indicate that the student is recognized as a child. The supposed prolongation of childhood in school hides, on the contrary, the arduous preparatory process of the child for adulthood. In other words, the student is a self-defining category that refers more to the condition of confinement in the school institution, characterized by the preparatory stage to which the children are subjected. Childhood exists, therefore, in the realm of the word "other", which is a power of the adult to the child, or the one who talks about someone who is "unable" to speak for himself/herself, that is, the child is defined as the in fans, the one who cannot speak.

Walking on the paths of the Americas, we find another Emília, emblematic character of the Brazilian writer, considered the precursor of children's and youth literature in Brazil, Monteiro Lobato (1882-1948). If in Eurocentric thought the child is perceived by an absent attribute, that is, as a non-speaker, from Lobato's perspective, the ability of speech is a characteristic that marks the personality of Emília, the rag doll that, beautifully and charmingly, comes to life and speaks, which was conceived by the Brazilian writer for the work, translated into several languages, called The Site of the Yellow Woodpecker. There are countless stories that surround the Site of the Yellow Woodpecker, the work being seen in a television program, aimed at the public health of children and youth, and broadcast on an open and free channel. In addition to our emblematic Emília that dates to the reminiscences of childhood, there are other characters created by the author, such as the children Pedrinho and Narizinho (Little nose), their grandmother, Dona Benta, the family cook, Aunt Anastácia, the pig Marquis of Rabicó, and the corn cob Viscount of Sabugosa, and those last two also come to life and the ability to speak. Those characters experience countless adventures on the site. Emília's main characteristic is to speak what she thinks, being described as a doll that is self-interested and selfish, and at the same time creative, communicative, and dear to all, inspiring children, and young people, as well as adults. In the pedagogical and literary intricacies, we think of Emíli@. From the referents of child, education, philosophy, feminine and playful, described above, network Emíli@ constitutes as a space for creation, scientific production, and academic, political, and social dialogue, seeking the epistemological referents of the southern hemisphere, Latin America, in dialogue with the northern hemisphere, especially the Iberian Peninsula.

I refer to the pedagogies of his time, both those linked to the clergy and aristocratic. Ref. Louise Florence Pétronille de Tardieu d'Esclavelles (1726-1783), French writer of great prominence for acting alongside philosophers and writers of her time, such as Rousseau, Friedrich Melchior von Grimm, Denis Diderot, Jean le Rond d'Alembert, among others, with whom she established intellectual exchanges. Cf. Sandin, 1999. Cf. Pancera, 1994.