A docência entre o “cofo”, o “cacete” e o “machado” : cosmoperceber saberes com quebradeiras de coco babaçu em processos de ensino e aprendizagens

Abstract

The existence of Babassu coconut breakers is a phenomenon of presence in the world and their knowledge is part of a multi-ethnic system of thought that enters the Education of young and adult people (EJA) in quilombola communities. Facing the theme that affects us, we embody the investigation using the question: What connections can be established between traditional and school knowledge, considering the perceptions and memories of Babassu coconut breakers in teaching, research, extension and teacher training processes? In order to understand the connections that can be established between traditional and school knowledge, considering the perceptions and memories of Coconut breakers in teaching, research, extension and teacher training processes, we configure this study as qualitative, descriptive and interpretive. Among its stages, we have the literature review, through the state of knowledge about Phenomenology, Babassu coconut breakers, traditional knowledge and school knowledge, which have highlighted the perspective of Merleau-Ponty, Oyewùmí and Bakare-Yusuf; and an ethnographic study supported by the considerations of Geertz and Clifford, with observations and informal conversations. The produced data were analyzed according to Bardin, Gamboa and Ricoeur. The locus of the field activities is the remaining community of Quilombo Laranjeira, located in the municipality of Aldeias Altas/MA. Coconut breakers living in the community have participated in the studies. The records were made through a field diary and audio and video recordings. Among the results referring to traditional knowledge, we highlight the emic categories “ir para o mato”, “experimentar o coco” and “tirar o azeite”. School knowledge about sex, sexuality and body, in Biology, Socrates, in Philosophy, and arithmetic and geometry, in Mathematics, were accessed through school memories, through which we can conclude that body, affections and arts and techniques are the connections that can be established between traditional knowledge and school knowledge of Coconut breakers in the engendering of educational processesm and in the training of teachers.