Arqueologia ‘na flor da terra’ quilombola : ancestralidade e movimentos Sankofa no território dos povos do Aproaga - Amazônia Paraense

• Ano de defesa: 2021
• Autor(a) principal: Irislane Pereira Moraes
• Tipo de documento: Tese
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal de Minas Gerais; Brasil; FAF - DEPARTAMENTO DE ANTROPOLOGIA E ARQUEOLOGIA; Programa de Pós-Graduação em Antropologia; UFMG
• Palavras-chave em Português: Arqueologia Sankofa; Povos do Aproaga; Quilombolas; Diáspora africana; Ancestralidade; Amazônia; Antropologia - Teses; Arqueologia - Teses; Quilombos - Teses; Cultura - Teses
• Link de acesso: http://hdl.handle.net/1843/50237

This work is essentially about knowledge, that is, about the ways of knowing and generating knowledge. It emerges in a daring contrast to the modern cis-hetero white Western Christian way of knowing, now hegemonic within academia through its systematic (re-)production of epistemic violence, individualisms, invisibilities and silences. It is, therefore, an aquilombamento [maroon-ing] in multiple dimensions, for the purpose of which I have come back to African references through the practice of epistemic and existential disobedience. As an archaeologist, I claim and point to the urgency of also re-making archeology as a way of knowing elaborated from the standpoint of decolonial practice and according to afro-referenced perspectives. Within Sankofa movements, the dissertation itself becomes a collective experience, a praxis of the acknowledgement of existences and organic knowledge, in turn guided by the ancestrality that constitutes me and which I honor in Terreiro and in Afrodiasporic collectives. Beyond the achievement of formal goals in archeology, we point to the practice and reflexivity of the knowledge relationship as conditions of possibility and resulting from coexisting experiences between Black Quilombola beings and knowledge. Thus, the production and exchange of knowledge itself derives from counter-colonialist confluences and from the sankofa walking movements, shared especially with the Quilombola communities of the Aproaga Peoples. In this context, the Peoples of Aproaga are as they call themselves some Quilombola communities in the Pará State Amazon, based on the Capim River. While Sankofa is a potency-image of African origin adopted in this journey of (ac-)knowledge(-ment), as it makes it possible to communicate concerns about the rights of us Afrodiasporic people in relation to the reparations of the violence suffered with enslavement, colonization and racism, and after all we can return to our origins and ancestors, to put in afro-perspective our memories and temporalities, in a way that really interests us and is meaningful within our stories and communities of African origin.