QUILOMBO DA INVERNADA PAIOL DE TELHA: PRÁTICA SOCIAL E PARTICIPAÇÃO

• Autor(a) principal: Korocoski, Saulo Roberto
• Data de Publicação: 2020
• Tipo de documento: Dissertação
• Idioma: por
• Título da fonte: Biblioteca Digital de Teses e Dissertações do UNICENTRO
• Texto Completo: http://tede.unicentro.br:8080/jspui/handle/jspui/1537
• topic: Movimento Quilombola; Reconhecimento; Prática Social; Participação; Quilombola Movement; Recognition; Social Practice; Participation; CIENCIAS HUMANAS; CIENCIAS SOCIAIS APLICADAS

The present study analyzed the participation process in Quilombo of the Invernada Paiol of Roof Tile, located in the Midwest region of the state of Paraná. Participation was analyzed both in a micro perspective, related to the constitution of the group, and in a macro perspective, pertinent to the group's relations in society, from the subjects' perception of these processes. The research was based on the epistemological foundation of knowledge construction, the method of Critical Epistemology of Concrete by Faria (2015), and the data were analyzed using the method of meaning cores proposed by Aguiar and Ozella (2006, 2013), for the apprehension of the concrete reality from the senses and meanings of the speeches of the interviewed members of Quilombo, with the analysis of the nuclei with theoretical articulation of recognition, considering participatory parity, and popular movements. The nuclei present the elements of participation, articulated in the historical process, heredity and social practice, and these elements are in the constitution and continuity of the group as a popular movement, which begins in the struggle for the right of ancestral lands, and in the process demand the economic, social and political recognition for effective participation in social life. The organization of the collective as Quilombo is a practice of permanent confrontation for the visibility of the group and participation as a society, as well as the demands that arise in contradiction. Belonging to the group structures heirs and non- heirs as subjects, and emotional recognition affirms it as an individual and collective subject in social practice and integrates the cause. Culture and tradition can be perceived as significant coping practices for this group, considering that the sharing of values in practice transforms the natural into cultural, structuring the subjectivity of the collective.