Jovens da escola quilombola de Paratibe-PB: convivência, pertencimento e negação.

Abstract

Many families who live in Paratibe neighborhood, on the southern outskirts of João Pessoa-PB, are characterized as quilombola remnants, and have been recognized by the Palmares Foundation since 2006. After that, a Municipal School Antônia do Socorro Silva Machado gradually began to restructure its Political-Pedagogical Project to meet the specificity of the community that uses it. This study set out to investigate self-recognition as quilombolas by young people in the community, students at Escola Antônia do Socorro Silva Machado. Do they identify themselves with the quilombola project being implemented and with the educational practices of this educational institution? To answer this question, I started with the following objective: to understand how the students of the school identify with the Afro-descendant culture and the quilombola project experienced in the educational institution. As specific objectives, I sought: to investigate the school's contributions in the process of affirming quilombola identity through PPP and pedagogical practices; identify approaches and distances from the school's pedagogical activities as practices of an Anti-racist and Decolonial Pedagogy; to know how young people define themselves in relation to ethnicity; and understand how young people live with their ancestry, culture and belonging to the quilombola territory (senses and meanings of their youthful condition). The theoretical framework for analysis and reasoning was discussed with Arce (2009), Dayrell (2003), Carrano (2008), Sales (2003, 2016), Pais (1993, 2003, 2006), Munanga (2005), Nascimento (2019) , Gomes (2003, 2009), Freire (1987, 1996, 2015) Fanon (1979), Figueiredo (2009, 2012), Walsh (2009), Candau (2008) among others. The methodological approach used was school ethnographic research (ANDRÉ, 1995). The methodological procedures were: participant observation, narrative interview, group techniques inspired by Freirean culture circles. As for the results, it was found that: most subjects do not associate the history of their ancestors with their African ancestry; the perception of skin color projects negative feelings in several young people. In addition, African-based religions are present in the traditions of the Paratibe community, however they are silenced and cause a feeling of shame among young people, projecting various circumstances of prejudice. On the other hand, there is an interest among them in traditional Afro-Brazilian dances (coconut, maculelê and ciranda), immaterial heritage of Paratibe, being practiced in parallel to the dance originating from black American music (funk). The school, in its role of human formation, is developing a quilombola education project and sensitivity to ethnic-racial identity. The school, in its role of human formation, is developing a quilombola education project and sensitivity to ethnic-racial identity.