Etnocorporeidade na formação continuada de professores e professoras atuantes em escolas quilombolas da região de Poconé/MT

Abstract

Research is inserted in the line Social Movements, Policies, and Popular Education, from the Graduate Education Program, of the Federal University of Mato Grosso (PPGE/UFMT). The Program is linked to the research project developed by the Study and Research Group on Quilombola Education (GEPEQ): "Ethnoknowledge: perspectives and challenges for the training of teachers working in Quilombola School Education". We understand that ethnosaberes are forged in plural contexts that reconcile historical legacies passed down from generation to generation and are structured in the collectivity and cultural space, being as a movement to revalue ancestral, traditional knowledge and other ways of reading the world. Thus, ethnosaberes can be understood as a theoretical-methodological proposition that seeks the construction of an anti-racist and transformative school. This study aimed to understand the potentialities of the perspective of ethnocorporeality’s as theoretical-methodological resources for the continuing education of teachers working in quilombola schools. The specific objectives were divided into: a) identifying and systematizing ethnoknowledge, especially those involving the cultural manifestations and bodily practices for the present doctoral research. We understand that ethnosaberes are forged in plural contexts that reconcile historical legacies passed down from generation to generation and are structured in the collectivity and cultural space, being therefore seen as a movement to revalue ancestral, traditional knowledge and other ways of reading the world. Thus, ethnosaberes can be understood as a theoretical-methodological proposition that seeks the construction of an anti racist and transformative school. To this end, this study aimed to understand the potentialities of the perspective of ethnocorporeality’s as theoretical-methodological resources for the continuing education of teachers working in quilombola schools. The specific objectives were divided into: a) identifying and systematizing ethnoknowledge, especially those involving the cultural manifestations and bodily practices of the Quilombola community of Chumbo; b) describing the training actions based on ethnoknowledge, especially ethnocorporeality’s, developed with teachers in schools in the Poconé/MT region; c) understanding teachers' perceptions of the impacts of training in ethnoknowledge on their pedagogical practices, highlighting the proactive actions in thinking about the education of the students in the Quilombola school. Methodologically, the qualitative study was guided by Geertz's (2008) ethnography method and Thiollent's (2011) action research. Research collaborators included teachers, school management, and leaders of the Quilombo do Chumbo in Poconé, MT. The action research was developed through an extension course in four stages: Studies of texts and experience reports on ethnocorporeality’s; practical workshops; planning and application of a class based on the knowledge acquired in the course; training evaluation. Data production instruments were: participant observation, interviews, field notebook, semi-structured questionnaire, and document analysis. The main theoretical references are Castilho and Santana (2019), Castilho (2011; 2020), Nêgo Bispo (2015, 2023); Fanon (2008), Quijano (2005), Walsh (2009), Maldonado-Torres (2018) among others. Considering the research objectives, teachers' reports affirmed the relevance and significant impact of the course on their pedagogical practices, highlighting the potential of the ethnocorporeality’s perspective as theoretical-methodological resources in continuing education and overcoming multiple colonialities. Ethnoknowledge involving ethnocorporeality’s in the Quilombo Chumbo are games, playful activities, siriri, cururu, knowledge of medicinal plants, among others, weaving a mosaic of knowledge and experiences in and through the body. Results also indicate confluences of sharing, listening, involvement, and continuous learning, forging a collective space for dialogue and valuing local knowledge. Furthermore, was noted that teachers empowered themselves, engaged, and took on a leading role in planning and implementing classes based on ethnoknowledge. We hope that the study can highlight ethnoknowledge as a project of re-existence, struggle, and valorization of plural knowledge and provoke reflections on the teachers training who work in Quilombola School Education, as well as promote public policies for the Quilombola people at the municipal and state levels.