Projeto de vida: realidades e expectativas de jovens indígenas kayabi/kawaiweté no município de Juara do estado do Mato Grosso
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Data
2023-02-15
Autores
Leite, Aline Fernanda Ventura Sávio [UNESP]
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Universidade Estadual Paulista (Unesp)
Resumo
O Novo Ensino Médio foi aprovado legalmente, de forma compulsória, por meio da Lei nº 13.415/2017, e deverá ser implementado totalmente em todas as escolas brasileiras até o ano de 2024. Nesse âmbito, a legislação que norteia a proposta do Novo Ensino Médio acena para uma discussão voltada para a qualidade da educação, expandindo horizontes para a universalização dessa etapa de ensino, a qual possui um olhar para o protagonismo juvenil. O componente curricular Projeto de Vida, por exemplo, é evidenciado, na nova proposta, como elemento norteador para que o jovem exerça esse protagonismo tomando decisões e se responsabilizando por elas. Da mesma maneira, na proposta do Novo Ensino Médio, é apresentada a Escola Intercultural Diferenciada Indígena no estado de Mato Grosso, não considerando o protagonismo indígena na sua elaboração, exteriorizando um currículo monocultural e colonizador. Diante do exposto, esta pesquisa possui como objetivo geral conhecer os projetos de vida, as realidades e as expectativas dos jovens indígenas estudantes do Ensino Médio da etnia Kawaiweté/Kayabi aldeia Tatuí, de Juara/MT. Para responder as questões de investigação, optou-se por uma pesquisa de abordagem qualitativa, bibliográfica e etnográfica em educação. Como forma de coleta de dados da pesquisa bibliográfica, realizouse uma investigação acerca da temática abordada em revistas científicas, na base de dados, em legislações e a partir de livros. Para a pesquisa etnográfica em educação, utilizou-se a entrevista e o diário de bordo. Foram entrevistados 8 jovens os quais acenam para a concepção de projeto de vida, conforme proposto por Willian Damon (2009), pois consideram, ao pensar seus projetos de vida, um desejo para além do eu, um anseio em contribuir com o bem da sua comunidade. Acenam, desse modo, como fonte de apoio para a realização de seus projetos de vida, a família e a escola, os quais ensinam, desde a infância, os elementos necessários para a construção do seu futuro: valores morais, éticos e pensamento em coletividade. Tais sujeitos almejam, assim, deixar um legado para as sociedades indígenas e não indígenas a partir de vivências realizadas no presente e a partir das aprendizagens herdadas pelos seus ancestrais. As especificidades e os valores da cultura da juventude Kawaiweté/Kayabi são elementos discutidos pelas famílias já na infância e trabalhados na escola por meio de um currículo intercultural, considerando as narrativas e os saberes sociais e etnopolíticos da comunidade indígena e não indígena. Para os professores da comunidade, o novo Ensino Médio ainda não é cogitado na comunidade, visto que relatam que a Educação Escolar Indígena é uma luta dos povos originários para que ela realmente se efetive na prática, pois, ainda, se limitam as redações existentes nas legislações.
The New Middle School was legally approved, on a compulsory basis, through Law No. 13,415/2017, and should be fully implemented in all Brazilian schools by the year 2024. In this context, the legislation that guides the New Middle School proposal it signal s a discussion focused on the quality of education, expanding horizons for the universalization of this teaching stage, which has a look at youth protagonism. The Life Project curricular component, for example, is evidenced, in the new proposal, as a guidi ng element for young people to exercise this protagonism by making decisions and taking responsibility for them. In the same way, in the proposal of the New Secondary School, the Intercultural Differentiated Indigenous School in the state of Mato Grosso is presented, not considering the indigenous protagonism in its elaboration, externalizing a monocultural and colonizing curriculum. Given the above, this research has the general objective of knowing the life projects, realities and expectations of young in digenous high school students from the Kawaiweté/Kayabi village of Tatuí, in Juara/MT. To answer the research questions, we opted for a research with a qualitative, bibliographical and ethnographic approach in education. As a way of collecting data from th e bibliographic research, an investigation was carried out about the theme addressed in scientific journals, in the database, in legislation and from books. For the ethnographic research in education, the interview and the logbook were used. Eight young pe ople were interviewed, who waved to the conception of a life project, as proposed by Willian Damon (2009), as they consider, when thinking about their life projects, a desire beyond the self, a desire to contribute to the good of their community. Thus, as a source of support for the realization of their life projects, the family and the school, which teach, from childhood, the necessary elements for the construction of their future: moral, ethical values and collective thinking. Such subjects aim, therefore , to leave a legacy for indigenous and nonindigenous societies from experiences carried out in the present and from the learning inherited by their ancestors. The specificities and values of the Kawaiweté/Kayabi youth culture are elements discussed by fam ilies in childhood and worked on at school through an intercultural curriculum, considering the narratives and social and ethnopolitical knowledge of the indigenous and nonindigenous community. For community teachers, the new Secondary School is not yet c onsidered in the community, since they report that Indigenous School Education is a struggle of the original peoples so that it really becomes effective in practice, since, still, the existing newsrooms are limited. legislations.
The New Middle School was legally approved, on a compulsory basis, through Law No. 13,415/2017, and should be fully implemented in all Brazilian schools by the year 2024. In this context, the legislation that guides the New Middle School proposal it signal s a discussion focused on the quality of education, expanding horizons for the universalization of this teaching stage, which has a look at youth protagonism. The Life Project curricular component, for example, is evidenced, in the new proposal, as a guidi ng element for young people to exercise this protagonism by making decisions and taking responsibility for them. In the same way, in the proposal of the New Secondary School, the Intercultural Differentiated Indigenous School in the state of Mato Grosso is presented, not considering the indigenous protagonism in its elaboration, externalizing a monocultural and colonizing curriculum. Given the above, this research has the general objective of knowing the life projects, realities and expectations of young in digenous high school students from the Kawaiweté/Kayabi village of Tatuí, in Juara/MT. To answer the research questions, we opted for a research with a qualitative, bibliographical and ethnographic approach in education. As a way of collecting data from th e bibliographic research, an investigation was carried out about the theme addressed in scientific journals, in the database, in legislation and from books. For the ethnographic research in education, the interview and the logbook were used. Eight young pe ople were interviewed, who waved to the conception of a life project, as proposed by Willian Damon (2009), as they consider, when thinking about their life projects, a desire beyond the self, a desire to contribute to the good of their community. Thus, as a source of support for the realization of their life projects, the family and the school, which teach, from childhood, the necessary elements for the construction of their future: moral, ethical values and collective thinking. Such subjects aim, therefore , to leave a legacy for indigenous and nonindigenous societies from experiences carried out in the present and from the learning inherited by their ancestors. The specificities and values of the Kawaiweté/Kayabi youth culture are elements discussed by fam ilies in childhood and worked on at school through an intercultural curriculum, considering the narratives and social and ethnopolitical knowledge of the indigenous and nonindigenous community. For community teachers, the new Secondary School is not yet c onsidered in the community, since they report that Indigenous School Education is a struggle of the original peoples so that it really becomes effective in practice, since, still, the existing newsrooms are limited. legislations.
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Palavras-chave
Indígena, Juventude, Escola indígena, Intercultural, Indigenous, Youth, Indigenous school, Intercultural