RACISMO NA ESCOLA DO QUILOMBO: Marcas e Funcionamento no Contexto Educacional do Município de Baião, Amazônia Paraense

Abstract

The present research aimed to investigate the way in which racism permeates and produces the social experience of different subjects who live together in the context of Escola do Quilombo Joana Peres, municipality of Baião, Pará. Based on the marks of racism present in the discourses and understandings of teachers, managers, students and parents of students on the topic at school, it was observed, in anthropological research, meanings and actions that make black people vulnerable in the school space, from experiences of everyday racism (KILOMBA, 2013), to processes of racial epistemicide (CARNEIRO, 2003) and institutional racism (ALMEIDA, 2010). In this way, the ethnographic research was based on the strategy of participant observation, observant participation and the perspective of the outsider within (COLLINS, 2020), combined with the field diary, focusing on some Quilombo collaborators. With this, the objective is to present ethnographic data, articulated with other historical and documentary data that highlight the functioning of racism and images of control (COLLINS, 2020) within the Quilombo Joana Peres school. The research engages in the racial debate based on the thoughts of black intellectuals such as Aimé Césaire (1955), Frantz Fanon (1968), Lélia González (2020), Nego Bispo (2015), Sueli Carneiro (2003), based on which I reflect on the sociocultural structure that produces racism within the school space in the Quilombola territory. Thus, the research demonstrated that the functioning of racism occurs through institutional racism, when the school does not socialize quilombola culture and does not produce debate about race and racism, and in addition, it also occurs through textbooks and extra materials, the which do not address the issue of ethnic-racial relations, and the absence of a completed PPP that includes the mandatory guidelines of laws 10,639/03 and 11,645/09. Racism also presents itself through the precarious training of teachers and statements from fathers, mothers and students at school. It was also found that recreational and everyday racism both emphasize the naturalization of the processes of depreciation, inferiorization and ridicule of black people due to their color and phenotypic characteristics, occurring in the most common and banal situations of social life in the quilombo through languages. Religious racism was confirmed by the imposing predominance in the discipline of Religious Education in regency by teachers, educational practices in the use of Christian morality against terreiro communities, especially against Umbanda, Candomblé and other Afro/indigenous faiths. These different racisms are results of structuring cultural racism, in Joana Peres, as it has historically consolidated through narratives of whiteness.