Manifestos Quilombolas: desta terra, nesta terra, para esta terra
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Data
2021-11-03
Autores
Gondim, Diego de Matos
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Universidade Estadual Paulista (Unesp)
Resumo
O trabalho de pesquisa que vem sendo realizando desde 2015 tem como objetivo problematizar a produção de uma comunidade quilombola no Brasil em suas dimensões éticas, estéticas, políticas e econômicas, tendo em vista uma perspectiva espacial, denominada na tese de topogênese. Para tanto, parte-se primeiramente de uma experiência antropológica realizada na Comunidade de Remanescentes de Quilombo do Mandira, situada no interior do estado de São Paulo. No desenvolvimento da pesquisa, apresenta-se um estudo que visa evidenciar a relação do quilombo com a terra como afirmação de uma ética, estética, política e economia da circularidade e da diferença. A obra da historiadora brasileira Beatriz Nascimento é central na articulação epistemológica de toda a tese, tendo como foco a problematização das caracterizações elaboradas pela autora para conceituar o quilombo como uma instituição africana e como uma prática política. Tendo isto em vista, o quilombo é considerado como um espaço aberto ao Outro, constituindo uma política da relação que envolve a autotransfiguração de si pelo Outro, em vez de uma assimilação ou negação da diferença. Por outro lado, situa-se uma racionalidade que efetua as relações de poder que configuram a constituição de uma subjetividade cindida pelo autoritarismo e dependência. Denominada de racionalidade colonial, ela não é evidenciada apenas como uma maneira de estabelecimento econômico da colônia, mas, sobretudo, como um modelo de governamentalidade, ou seja, da produção de uma forma de governo das mentes, dos corpos e contiguamente da terra. Face a esta governamentalidade colonial, o quilombo então é situado como uma organização social que visa a dissipação das políticas de fronteirização empreendidas por esta racionalidade. A experiência antropológica na comunidade quilombola do Mandira é assumida neste exercício crítico frente às topologias coloniais conservadas em nossa contemporaneidade. Do mesmo modo, ela é utilizada dentro da dimensão crítica das relações de poder que atravessam nossas relações intersociais, marcando a emergência de problematizar os dinamismos espaciais brasileiros, bem como a racionalidade que os fecundam. Desse modo, o quilombo é assumido como um conceito que tem por princípio a invenção e a diferença como efetuação de uma prática emancipadora do colonialismo contemporâneo. Sua relação cosmológica com a terra é evidenciada como constituinte de uma cultura compósita que tem a terra como sua dimensão existencial, em oposição às culturas atávicas que têm a terra como uma conquista a ser explorada.
Le travail de recherche mené depuis 2015 vise à problématiser la production d’une communauté quilombola au Brésil dans ses dimensions éthique, esthétique, politique et économique, en tenant compte d’une perspective spatiale, appelée dans la thèse de topogenèse. À cette fin, nous commençons par une expérience anthropologique menée dans la Communauté des Quilombos du Mandira, située à l’intérieur de l’État de São Paulo. Dans le développement de la recherche, une étude est présentée qui vise à mettre en évidence la relation entre le quilombo et la terre comme une affirmation de l’éthique, de l’esthétique, de la politique et de l’économie de la circularité et de la différence. Le travail de l’historienne brésilienne Beatriz Nascimento est au centre de l’articulation épistémologique de l’ensemble de la thèse, en se concentrant sur la problématisation des caractérisations de l’auteur du quilombo en tant qu’institution africaine et en tant que pratique politique. Dans cette perspective, le quilombo est considéré comme un espace ouvert à l’Autre, constituant une politique de la relation qui implique l’autotransfiguration du soi par l’Autre, au lieu d’une assimilation ou d’un déni de la différence. D’autre part, il y a une rationalité qui effectue des relations de pouvoir qui configurent la constitution d’une subjectivité divisée par l’autoritarisme et la dépendance. Appelée rationalité coloniale, elle se manifeste non seulement comme un mode d’établissement économique de la colonie, mais surtout comme un modèle de gouvernamentalité, c'est-à-dire de production d'une forme de gouvernement des esprits, des corps et, de façon contiguë, de la terre. Face à cette gouvernamentalité coloniale, le quilombo est alors situé comme une organisation sociale qui vise à dissiper les politiques des frontiérisation entreprises par cette rationalité. L’expérience anthropologique de la communauté quilombola du Mandira est reprise dans cet exercice critique face aux topologies coloniales conservées dans notre contemporanéité. De même, il est utilisé dans la dimension critique des relations de pouvoir qui traversent nos rapports intersociaux, marquant l’émergence d’une problématisation des dynamiques spatiales brésiliennes ainsi que de la rationalité qui les féconde. De cette façon, le quilombo est repris comme un concept dont le principe est l’invention et la différence comme l’effectuation d’une pratique émancipatrice du colonialisme contemporain. Sa relation cosmologique avec la terre est mise en évidence comme constituant une culture composite qui a la terre comme dimension existentielle, en opposition aux cultures ataviques qui ont la terre comme une conquête à exploiter.
The research work that has been carried out since 2015 aims to problematize the production of Quilombo in Brazil in its ethical, aesthetic, political and economic dimensions, with a spacial perspective in mind, called in the thesis as topogenetics. To do so, it starts with an anthropological experiment conducted in the Quilombo Community of Mandira, located in the countryside of the state of São Paulo. In the development of the research, a study is presented that aims to highlight the relationship between the quilombo and the land as an affirmation of ethics, aesthetics, politics, and economy of circularity and difference. The work of the Brazilian historian Beatriz Nascimento is central to the epistemological articulation of the entire thesis, focusing on the problematization of the author's characterizations of the quilombo as an African institution and as a political practice. With this in mind, the quilombo is considered as a space open to the Other, constituting a politics of relation that involves the self-transfiguration of the self by the Other, rather than an assimilation or denial of difference. On the other hand, there is a rationality that effects power relations that configure the constitution of a subjectivity by authoritarianism and dependence. Denominated colonial rationality, it is not only evidenced as a way of economic establishment of the colony, but, above all, as a model of governmentality, that is, the production of a form of government of minds, bodies, and contiguously of the land. In the face of this colonial governmentality, the quilombo is then situated as a social organization that aims to dissipate the policies of frontierization undertaken by this rationality. The anthropological experience in the quilombola community of Mandira is taken up in this critical exercise vis-à-vis the colonial topologies preserved in our contemporaneity. In the same way, it is used within the critical dimension of power relations that cross our inter-social relations, marking the emergency of problematizing Brazilian spatial dynamics as well as the rationality that fecundates them. In this way, the quilombo is assumed as a concept that has as its principle invention and difference as the effectuation of an emancipating practice from contemporary colonialism. Its cosmological relationship with the land is evidenced as constituting a composite culture that has the land as its existential dimension, in opposition to atavistic cultures that have the land as a conquest to be exploited.
Le travail de recherche mené depuis 2015 vise à problématiser la production d’une communauté quilombola au Brésil dans ses dimensions éthique, esthétique, politique et économique, en tenant compte d’une perspective spatiale, appelée dans la thèse de topogenèse. À cette fin, nous commençons par une expérience anthropologique menée dans la Communauté des Quilombos du Mandira, située à l’intérieur de l’État de São Paulo. Dans le développement de la recherche, une étude est présentée qui vise à mettre en évidence la relation entre le quilombo et la terre comme une affirmation de l’éthique, de l’esthétique, de la politique et de l’économie de la circularité et de la différence. Le travail de l’historienne brésilienne Beatriz Nascimento est au centre de l’articulation épistémologique de l’ensemble de la thèse, en se concentrant sur la problématisation des caractérisations de l’auteur du quilombo en tant qu’institution africaine et en tant que pratique politique. Dans cette perspective, le quilombo est considéré comme un espace ouvert à l’Autre, constituant une politique de la relation qui implique l’autotransfiguration du soi par l’Autre, au lieu d’une assimilation ou d’un déni de la différence. D’autre part, il y a une rationalité qui effectue des relations de pouvoir qui configurent la constitution d’une subjectivité divisée par l’autoritarisme et la dépendance. Appelée rationalité coloniale, elle se manifeste non seulement comme un mode d’établissement économique de la colonie, mais surtout comme un modèle de gouvernamentalité, c'est-à-dire de production d'une forme de gouvernement des esprits, des corps et, de façon contiguë, de la terre. Face à cette gouvernamentalité coloniale, le quilombo est alors situé comme une organisation sociale qui vise à dissiper les politiques des frontiérisation entreprises par cette rationalité. L’expérience anthropologique de la communauté quilombola du Mandira est reprise dans cet exercice critique face aux topologies coloniales conservées dans notre contemporanéité. De même, il est utilisé dans la dimension critique des relations de pouvoir qui traversent nos rapports intersociaux, marquant l’émergence d’une problématisation des dynamiques spatiales brésiliennes ainsi que de la rationalité qui les féconde. De cette façon, le quilombo est repris comme un concept dont le principe est l’invention et la différence comme l’effectuation d’une pratique émancipatrice du colonialisme contemporain. Sa relation cosmologique avec la terre est mise en évidence comme constituant une culture composite qui a la terre comme dimension existentielle, en opposition aux cultures ataviques qui ont la terre comme une conquête à exploiter.
The research work that has been carried out since 2015 aims to problematize the production of Quilombo in Brazil in its ethical, aesthetic, political and economic dimensions, with a spacial perspective in mind, called in the thesis as topogenetics. To do so, it starts with an anthropological experiment conducted in the Quilombo Community of Mandira, located in the countryside of the state of São Paulo. In the development of the research, a study is presented that aims to highlight the relationship between the quilombo and the land as an affirmation of ethics, aesthetics, politics, and economy of circularity and difference. The work of the Brazilian historian Beatriz Nascimento is central to the epistemological articulation of the entire thesis, focusing on the problematization of the author's characterizations of the quilombo as an African institution and as a political practice. With this in mind, the quilombo is considered as a space open to the Other, constituting a politics of relation that involves the self-transfiguration of the self by the Other, rather than an assimilation or denial of difference. On the other hand, there is a rationality that effects power relations that configure the constitution of a subjectivity by authoritarianism and dependence. Denominated colonial rationality, it is not only evidenced as a way of economic establishment of the colony, but, above all, as a model of governmentality, that is, the production of a form of government of minds, bodies, and contiguously of the land. In the face of this colonial governmentality, the quilombo is then situated as a social organization that aims to dissipate the policies of frontierization undertaken by this rationality. The anthropological experience in the quilombola community of Mandira is taken up in this critical exercise vis-à-vis the colonial topologies preserved in our contemporaneity. In the same way, it is used within the critical dimension of power relations that cross our inter-social relations, marking the emergency of problematizing Brazilian spatial dynamics as well as the rationality that fecundates them. In this way, the quilombo is assumed as a concept that has as its principle invention and difference as the effectuation of an emancipating practice from contemporary colonialism. Its cosmological relationship with the land is evidenced as constituting a composite culture that has the land as its existential dimension, in opposition to atavistic cultures that have the land as a conquest to be exploited.
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Filosofia política brasileira, Comunidades quilombolas, Cosmovisão quilombola, Educação matemática, Philosophie politique brésilienne, Communautés quilombolas, Cosmovision des Quilombos, Éducation mathématique, Brazilian political philosophy, Quilombola communities, Quilombola cosmovision, Mathematics education