A filosofia africana no currículo do Ensino Médio

Abstract

Our work establishes the relationship between colonization as a mainstay of modernity and how this fact had an impact on the subjectivities of the peoples, who underwent this process. We understand that the discourse between civilized and non-civilized was essential for maintaining power between groups. To problematize the coloniality of knowledge, we looked for other trail authors, clues that would allow us to reflect on this issue. It is in this sense that the teaching of Philosophy in High School emerges as a possibility to establish other relationships about philosophical doing. We chose as the central objective of the work: to problematize the Eurocentric Curriculum of High School Philosophy and the erasure of other philosophical knowledge, especially that produced by African peoples, which would make it possible to reframe the view on Africa, Africans and the Diaspora. We understand that Philosophy has an important role in the anti-racist education project. Thus, we list as specific objectives of this research work: to analyze human confrontations linked to the knowledge historically accumulated by humanity, under the aegis of prescribed knowledge that are didactic-curricular packages excluding ethnic-cultural diversity; research the possible consequences of educational policies in the realities and social languages of resistance to the manifestation of prejudice and the establishment in the field of training for human differentiation; understand the historical roots that justify the maintenance of the Eurocentric formation in the current stage and how the decolonizing practices in the dialectic between theory and practice, teaching and learning can modify the school routine by inserting the teaching of African philosophy in the curriculum. Our work is a bibliographic review, and also, starting from Spivak's methodological proposal (2014), we carried out some rounds of conversations with high school students at Colégio Souza Duarte. These rounds came up with some drawings, in response to the content we taught in class. We have established the following methodological theoretical support: Moreira and Silva (2002), to accompany the discussions on curricular practices and their production as a social artifact; Fanon (1961) to learn about the beginning of African thought and the dialogue with the work of Freire (1967); Elias (1993 and 1994), to get to know the concepts of civilization and barbarism and thus dialogue with the decolonial authors, among them: Walsh (2005, 2007); Quijano (2010); Mignolo (2003); Torres (2007); and Santos (2006; 2010) in which we will analyze the concepts of coloniality of knowledge, colonialism, Philosophy, decoloniality. We defend as a hypothesis that the teaching of Philosophy can assist in the anti-racist journey by bringing new meanings about the production of knowledge in specific African Philosophy, as a considerable result the possibility of emancipatory training through knowledge that makes it possible to rethink the objectives of school training while training human, signaling that, studying African Philosophy is important in a country that has a direct relationship with Africa