Imagens da diferença e narrativas de si: tecendo pedagogias tiririqueiras e crioulas com um "quilomboindígena"

• Autor(a) principal: Miziara, Larissa Isidoro
• Data de Publicação: 2022
• Tipo de documento: Tese
• Idioma: por
• Título da fonte: Repositório Institucional da UFG
• dARK ID: ark:/38995/00130000049mp
• Texto Completo: http://repositorio.bc.ufg.br/tede/handle/tede/11921
• topic: Quilomboindígena; Interculturalidade crítica; Pedagogias culturais; Pedagogias decoloniais; Indigenousquilombo; Critical interculturality; Cultural pedagogies; Decolonial pedagogies; LINGUISTICA, LETRAS E ARTES::ARTES

From specific, national and global laws of identity for all indigenous groups and quilombolas indigenous groups in Brazil, indigenous groups and quilombolas of individuals are organized into a few groups. Such organization involves a management of visualities that configure the cultural difference for the internal and external legitimation of the groups. This research did not take place in the field of Education, Art and Visual Culture, developed from the knowledge of teachers/es, and leaders of Tiririca − a ‘theses’ project in Pernambuco. When considering that the work of building identities involves a perception of cultural difference, I ask: What are the educational intentions and the paths invented to investigate the processes of building identities on black, indigenous and quilombola identities? What are the visualities and counter-visualities associated with the ethnic groups of the sertão region of Itaparica in Pernambuco? In what ways do the productions made with tiririqueira women present, or not, processes of deconstruction of the colonial-modern-episteme? In what way can the relationships established by the tiririqueiras women provide learning in relation to themselves, others and the world? How to think about the practices and studies of Visual Culture in the face of the invisible of life? How does the transition between invisibility and visibility take place? The objective was to understand about the visibility regime developed for the conquest of rights that local school education operates. When considering principles of critical interculturality, the power relations between different social actors and in the production of knowledge are approached. Realizing the importance of Tiririca dos Crioulos in the creation of ‘indigenous quilombolas’ epistemologies, as well as the importance of art/education in the process of building identities, it reflects on cultural pedagogies in their practices of learning and teaching art that emerge from interactions social. It seeks to think about the art/education spaces that favor decolonial pedagogies from the strategies, practices and methodologies that emerge from the struggle pedagogies of Tiririca dos Crioulos. By carrying out a historical contextualization of the region, I trace how the coloniality of power acted, creating visualities and counter-visualities associated with ethnic groups, which were organized between indigenous and black people. In dialogue with some authors about the importance of imagery narratives undertaken in the construction of national identities, around ethnic-racial groups, I approach the naturalization of social inequalities through art. Visualities around the construction of the region's indianity are worked on, which reflect on perceptions about indigenous, black and quilombola identities, generating (or not) access to policies. I seek, based on a regime of visibility that occurs within the community, which are the forms of representation about being indigenous and quilombola that currently impact Tiririca dos Crioulos in the access to social rights. In the production of knowledge, I dedicate myself to the relationship with women, presenting the profile of the tiririqueiras to emphasize the importance of breaking with the discursive regime that silenced their voices. I present the training process with the teachers and young people, sharing the images around the construction of quilombola-indigenous identities to understand how the community narratives are managed in their visibility regimes, in the internal and external training processes, in search of to create a consensus that can influence the dynamics that involve ethnic-racial relations.