Educação escolar Tupinikim e Guarani : experiências de interculturalidade em aldeias de Aracruz, no Estado do Espírito Santo

Abstract

The study analyzes the relationship among the interculturality, praxis and education at the Tupinikim and Guarani indigenous school which are located in the municipality of Aracruz, Espirito Santo state, Brazil . It investigates the practice of the intercultural education in the indigenous school education in order to revitalize the Tupinikim and Guarani cultures. It aims to analyze and question the indigenous teachers‘ initial and continuing training; discuss the intercultural indigenous praxis in the context of school education; and identify other educational sets of culture and indigenous school education. It examines theoretical and practical aspects of culture (WILLIAMS, 2008; BRANDÃO, 1989; FORQUIN, 1993; CANDAU, 2011; GEERTZ, 1989), interculturalidade (D‘AMBROSIO,1996; FLEURI, 2002; 2003; SCANDIUZZI, 2009;), identidade e alteridade (MELIÁ, 2000; FREIRE, 1981; 1987; LITAIFF, 2004) e práxis (FREIRE, 1989; VÁSQUEZ, 2011; SEMERARO, 2006) and Indigenous school education according to current legislation as well. It Performs interpretative research (Geertz 1989) in indigenous education with Guarani teachers at the Boa Esperança and Três Palmeiras Villages (2009-2010) and Tupinikim indigenous teachers at the Comboios Village (2011-2013) in the perspective of intercultural dialogue. Observations, semi-structured interviews, records in the field notebook, photographs, audio and video recordings and documentary analysis of indigenous education in Aracruz were carried out to assist the investigative processes of production, systematization and data analysis. (ANDRÉ, 2007; GIL, 1999; 2004). The results of this study raise questions about the two realities of school education in indigenous communities surveyed that are in aspects of survival and leads to different ways of interacting and reacting in order to preserve their identity and dignity. Thus, the school is a local where life experiences are exchanged and meetings occur, it is seen and felt by the leaders and the community as a real opportunity to develop a link between the traditional ways of life and contemporary forms as well . The challenge of ensuring a school in these terms means that an educational project for indigenous peoples has to be reached, and the project has to be consisted of specific how to work the land, recognition of their traditions, languages and collective memory. Far from presenting conclusive answers it proposes a school education, that is collective and participative, that criticizes and dialogues with all those who are involved in the education process.