Name: NOÉLIA DA SILVA MIRANDA DE ARAUJO

Publication date: 15/12/2020
Advisor:

Namesort descending Role
PATRÍCIA GOMES RUFINO ANDRADE Advisor *

Examining board:

Namesort descending Role
AISSA AFONSO GUIMARÃES External Examiner *
OSVALDO MARTINS DE OLIVEIRA External Examiner *
PATRÍCIA GOMES RUFINO ANDRADE Advisor *
RENATA DUARTE SIMOES Internal Examiner *

Summary: We sought to study the emancipatory possibilities for the formation of teachers and quilombola leaders. The research was carried out in the territory of Sapê do Norte in Conceição da Barra, in the state of Espírito Santo, Brazil, spaces previously organized by the group of participants, in partnership with the Professional Master, Nucleus of Afro-Brazilian Studies (NEAB-UFES) and Secretariat of Education, as well as the support of quilombola leaders. Built on the collaboration of quilombola education professionals, researchers and local leaders. The objectives were to collaborate in the formation of quilombola leaders and teachers, to map the challenges of the implementation of Laws 10,639/2003 and 11,645/2008, and to encourage the use of resources and pedagogical and cultural supports that would value the narratives and knowledge of the communities, expanding the possibilities of work in the spaces of insertion of those involved in this process of study. The main theoretical references that support this research are Gomes (2005), Santos (2007, 2010b), Hall (1996), Munanga (2003, 2005), Fanon (2008) and Fernandes (2017). The methodology used was action research, data collection through questionnaires, activities related to formative studies, autobiographical memorials, recordings of the conversation wheels and narratives of those involved, etc. Throughout this study, some challenges were presented in the narratives of the participants, such as: structural racism, environmental problems involving the territories, currently taken by the monoculture of eucalyptus that disconfigures the landscapes of the communities, and schools with inefficient structure to care. It also points out the lack of training for quilombola education that considers the specificities of this modality. The results demonstrate the denial of rights that collaborates with the maintenance of the epistemic racism that plagues quilombola communities. It shows the resistance of quilombola teachers and leaders who, in an attempt to build other forms of quilombola education, "burlam" the hegemonic educational system, in the search for valuing the narratives and knowledge of the communities that live and/or work.

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