Andanças, alguns fuxicos e uma oferenda: saberes nas educações escolares quilombolas do Tocantins

Abstract

Wanderings are the paths taken by quilombola schools in the state of Tocantins in their quest to learn about and recognize quilombola knowledge present in the experiences of wanderings and reading. Fuxicos are quilombola knowledge felt and thought of on these journeys. An offering is a bit of us in this process, which I can leave in the world while I converge. In view of these wanderings, I ask myself: how did the quilombola knowledge of the three communities visited was presented? “Experiencing and living” – originally “Experivivência” (Braga, 2022) – allows us to use our experiences in the field, such as sound, visual, taste, touch and smell resources, to understand the submergence of this knowledge. In this way of doing research, no sense is overlooked, which is why I take myself to be a “sensing and thinking” – originally “sentipensante” – being (Fals Borda, 2009). Therefore, the aim of this thesis is to understand how quilombola knowledge will or will not be present in our experiences in quilombola schools in the state of Tocantins in Brazil, based on knowledge referenced by ancestral community philosophies. In this way, we will reflect on the experience of the experiential field with the National Curricular Guidelines for Quilombola School Education (Brazil, 2012) and the National Operational Guidelines for Ensuring Quality in Quilombola School Education (Brazil, 2020), guided by the magnifying lenses of ancestral community philosophies, which support a countercolonial approach (Bispo dos Santos, 2023) of lives. For the writing and analysis of the experiences, we used “experience writings” – originally “escrevivências” (Evaristo, 2016). In this way, the writing is interspersed with my personal and family life story, which allowed me to construct the meanings for this text. The wanderings are told through letters to someone who was and is an ancestral reference in the community being researched. In the end, we broke with the sovereignty of the gaze in the research, giving way to other meanings, feeling and thinking quilombola knowledge intertwined with knowledge that flourishes in the struggle to confront colonial astonishment with life policies: knowledge of silences, knowledge of speech, writing and words, knowledge that flows like water, mocking the enemy, knowledge of territory-nature and knowledge of food as a life force.