Educação escolar indígena potiguara: práticas pedagógicas de docentes para a visibilidade da identidade e saberes ancestrais

Abstract

Indigenous school education presents numerous challenges and a historical path of struggle and resistance for its rights and visibility in a context of marginalization. Configured as a recent form of basic education, it has a scenario conducive to diverse knowledge that characterizes a set of knowledge brought by generations that correspond to the traditions of indigenous culture and the construction of a specific and differentiated curriculum. In this direction, this research has as its main objective to analyze the pedagogical practices of teachers of the specific Potiguara components (Ethno History, Art and Culture and Tupi) of high school, as well as the curricular and teaching materials, identifying the presence of ancestral knowledge and the visibility of indigenous identity at the Pedro Máximo de Lima Indian school located in the village of Três Rios/Marcação–PB. This is a qualitative research approach, using the case study method. For data collection, documentary research, participant observation and semi-structured interviews were used. For data analysis, categorical content analysis was used. With this, the analytical categories were discussed: pedagogical practices, Potiguara ancestral knowledge and Potiguara identity. Based on the preliminary results of the curricular and didactic documents, in addition to the interviews and observations, it was possible to identify difficulties that these Potiguara teachers face in the educational field, namely: the lack of specific teaching materials, pedagogical support, specific continuing education, as well as the lack of interest of the majority of students who are involved in the contemporary digital world. Despite this, among other elements, the teachers individually seek, when proposing classes, the elders of their own community as a source of the best and greatest resource of knowledge. Elders who are present in the life stories of these teachers themselves. After all, the elders are considered a source of wisdom and living literature present in the village, in a continuous manner.

MIMOMIRĨ Abaeté nhembo’esaba porombo’esaba oguerekó maranetá i papasabe’ymba’e a’e nherandaba i poranduba’e rapé abé, tekokatu supé maramonhanga resenduara sepiakypýramo sekó rekara resendnduara tenhẽ moromoingoesápe. Kuesé i mongaturõmbyra morombo’esabypy nhembo’esaparábamo, a’e amõ tekoaba oimoabaibe’ym tekokuguabetá to’ar tekokuatýbamo sekóreme ieapykaetá rupi ouryba’e abaeté tekoabetéramo sekóreme a’e oimombói amõ nhembo’esaparaba tekokuabetetyba oikoeba’e monhanga. Kó kotýpe kó tekokuapotasaba osekareté Morombo’esara Potiguara nhembo’esaparaba oikoeba’e porombo’esaba resé tekoabetá (Anama-poranduba, Tekoporanga tekoaba bé, Tupinhe’enga béno) kuaba morombo’esaba boiá pupé, i nhembo’esaparaba mba’eetá i porombo’esaba mba’eetá morombo’esara moromonhe’enga kuaba abé abaeté tekokuabetá kuapa toimoatã, toimoiepotabẽ abaeté rekoesaba Nhembo’esaba Abá Pedro Máximo de Lima, Taba Mosapyrý/Ybykuapaba-PB pupé oínyba’e. A’e amõ nhe’engaba rupi mba’e reté ra’angábamo tekokuapotasaba, tekoé kuapábamo mba’emonhangaba. Iekuapabetá rasápe, asé oiporu kuatiaretá ra’anga, temiekara irũnamo tekoandupaba, Iekuapabetá ra’angápe, asé oiporu mba’e ra’angaba mba’eoiatyba parapaba resenduara. Aipó resé, onhonhe’epoepyk mba’eoiatyba sa’angypyra: morombo’esaba rekoetá, potĩguara ramỹia tekokuabetá potĩguara rekoesaba. Kuatiaretá nhembo’esaparaba mia’anga suí, morombo’esaba suí abé, a’ebé moromonhe’enga, mba’eandupaba, asé oiandub kó morombo’esara remimoabaíba morombo’esaba resenduara, nã toikuab: morombo’esaba aé mba’ee’yma, morombo’esapytyboama, oiepotabẽba’e sekoesaba rupinduara, koba’e abé temimbo’eetá ko’yrinduara mba’epapasabetá rerekoara nhemoryryie’yma. auiebé-te. Amoaé sekoaba pa'ũme, morombo’esara iabi’õ osekar, o anhõ, o porombo’esaba remimomboia robaké, tuiba’eetá o apuanã pupé tekoara kó morombo’esara o ekobé resé porandupaba tekokuapaba mba’eetá nhãieté iabé. A’e oimongetá kó apuanã asykuera tuiba’e i moetekatupyra tekokatukuaparetéramo kuatiarekobé taba pupé tekoara, oiepotabẽba’e iepí.