Malunguinho na aula é Reis : perspectivas para uma educação contra colonial

• Ano de defesa: 2022
• Autor(a) principal: LIMA, Henrique Falcão Nunes de
• Orientador(a): BOTELHO, Denise Maria
• Banca de defesa: SANTANA, Moisés de Melo, NASCIMENTO, Wanderson Flor do
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal Rural de Pernambuco
• Programa de Pós-Graduação: Programa de Pós-Graduação Associado em Educação, Culturas e Identidades
• Departamento: UFRPE - FUNDAJ
• País: Brasil
• Palavras-chave em Português: Malunguinho (guerreiro quilombola); Reis Malunguinho; Educação contra colonial; Interculturalidade; Educação afro-indígena
• Área do conhecimento CNPq: CIENCIAS HUMANAS::EDUCACAO
• Link de acesso: http://www.tede2.ufrpe.br:8080/tede2/handle/tede2/9575

This work investigates the figure of Malunguinho and his plurality as a historical, divine icon and symbol of afro-indigenous education. Malunguinho, or the Malunguinhos, were quilombola warriors from Quilombo of Catucá in Pernambuco, fought for the freedom of the black and indigenous people and used guerrillas to directly fight the state and the militias that attacked their territories. They were deified in the pantheon of the Jurema Sagrada, mitigating the historical and moving to the divine level of Reis, occupying a prominent place in religiosity, also assuming multifaces, being able to manifest themselves as trunqueiro, caboclo and mestre. Thus, as an expression of resistance, it became a model for the formation and execution of the Malunguinho Law, No. 13.298/07, which requires a week of experience and practice of afro and indigenous culture of Pernambuco in educative spaces, emphasizing its importance in the formation of students, transmitting traditional, racialized knowledge and highlighting the struggle for education against hegemony, taking Malunguinho as a symbolic persona of this pedagogy. As soon, i make a theoretical connection with the debates around the criticism of education model and modernity, colonization, coloniality, and the counter-colonial, linking Jurema’s religiosity and her oral narratives with epistemologies that contradict the educational process in a solely eurocentric way, perpetuating the dominant paradigms of modernity.