Não Mexa No Meu Cocar: conversas entre micropolíticas e formação inventiva de professores na escola municipal indígena guarani para poty nhe' ë já

Abstract

“Don’t touch my headdress” is a living expression of the struggles of the indigenous peoples of Brazil. In this research, it gains form and strength in the experience with the Para Potynhe’ Ê Já Indigenous Municipal School, located on the banks of the São Bento River, in Maricá, Rio de Janeiro. There are two axes of analysis and intervention that position this thesis by choosing micropolitics and inventive teacher training as a constant gesture of making the struggles of the indigenous peoples of the municipality of Maricá count, they are: 1 - problematizing and deconstructing a certain generic notion of indigenous and 2 - the attempt to implement the Municipal Full-Time Education Program (PROMETI) at the Para Potynhe’ Ê Já Já Indigenous Municipal School and the conflicts arising from this attempt to adjust indigenous rites and traditions to a space marked by colonizing practices. Axes and investigative paths that allow us to ask: What power relations does the generic notion of indigenous have? What are the socially established articulations that seem to be sufficient to name and narrate such distinct peoples, unifying such plural histories? The generic notion of indigenous is deeply rooted in historical power relations, where colonial power, combined with scientific and ethnographic knowledge, played a central role in the creation of categories that reduce the plurality of indigenous peoples to a single term. These forces operate through discursive and non-discursive processes that naturalize and universalize characteristics attributed to all indigenous peoples, ignoring their cultural, historical and social specificities. The research is based on indigenous authors and activists such as Ailton Krenak, Daniel Munduruku, Eliane Potiguara, among others, to conduct a critical reading of processes of cultural resistance and the confrontation of Eurocentric impositions. Indigenous knowledge, which encompasses ancestral knowledge that manifests itself in practices related to land care, sustainable use of natural resources, traditional medicine, and oral tradition as a form of cultural transmission, aligned with the concrete experience of communities, serves as fundamental pillars for thinking about teacher training in plural contexts and for promoting educational practices that are in keeping with diversity. There are other authors who help us analyze the micropolitical and inventive structures in schools and teacher training, such as Michel Foucault, Gilles Deleuze, Félix Guattari, Rosimeri de Oliveira Dias, among others. Micropolitics is understood as a dynamic field of experimentation and creation of new modes of existence. Inventive training presents itself as a continuous process of problematization, where teachers and students co-create knowledge through their experiences and cultural roots. The methodology adopted integrates devices from institutional analysis and cartography, dialoguing directly with the reality of indigenous schools. The work is woven and written - woven - to propose the construction of an education that goes beyond the reproduction of Eurocentric content, highlighting the importance of pedagogical practices that consider local knowledge as central elements in the school curriculum. In this sense, the Municipal Indigenous School Para Poty Nhe E Já is mapped and takes shape as a space for cultural, social and pedagogical reinvention, where indigenous traditions are brought to life, strengthening the identity of students and promoting intercultural dialogue. The writing of the thesis is developed through a "textory", a term created by the author to describe the process of weaving words, memories and experiences into a fluid and sensitive narrative, like the waters. The writing is inhabited by the river and permeates the entire work, symbolizing both the resistance and the continuity of indigenous cultures, which remain alive despite countless attempts at historical and cultural erasure. The text thus assumes an ethical-political-aesthetic position by reinforcing that indigenous school education should not only be a space for formal learning, but also a territory of struggle, where indigenous peoples can continue to tell their self-stories and resist attempts to silence them. The study concludes that inventive teacher training, when associated with pedagogical practices that value indigenous knowledge, contributes to the construction of a plural and marginalized education. This training, while positioning itself as an act of resistance, promotes the recognition of multiple ways of being and learning, showing that indigenous education, beyond a public policy, is a tool for cultural (re)existence and the struggle for the rights of indigenous peoples.

“Ani repoko che akãre” ha'e peteî expresión viviente umi lucha orekóva pueblo indígena Brasil-gua. Ko investigación-pe, ohupyty forma ha mbarete experiencia orekóva Escuela Indígena Municipal Para Poty Nhe E Já ndive, opytáva ysyry São Bento rembe'ýre, Maricá, Río de Janeiro-pe. Oî mokõi eje de análisis ha intervención oposicionáva ko tesis oiporavóvo micropolítica ha capacitación inventiva docente ha'éva peteî gesto constante ojapóvo umi lucha pueblo original municipio Maricá-gua oconta, ha'ekuéra: 1 - problematizando ha desconstruido cierto noción genérica indígena ha 2 - oñeha'ãva omoañetévo Programa Municipal de Educación Tiempo Completo (PROMETI) Escuela Paraguaya Municipal-pe Potynhe’ Ê Já Já ha umi conflicto heñóiva ko ñeha’ãgui omohenda rito ha tradición indígena peteî espacio marcado práctica colonizadora. Umi eje ha tape investigativo ñandepermitíva ñaporandu: Mba’e relación poderpa oguereko pe noción genérica indígena rehegua? Mba’e articulación reheve oñeinstitui socialmente ha ha’ete suficiente ombohéra ha omombe’u haĝua ko’ãichagua pueblo distinto, ombojoajúvo ko’ãichagua historia plural? Pe noción genérica indígena rehegua oñemopyenda pypuku umi relación poder histórica-pe, ko’ápe poder colonial, oñembojoajúva conocimiento científico ha etnográfico rehe, oguereko peteî rol central omoheñóivo categoría omboguejýva pluralidad pueblo indígena peteî término-pe. Ko'ã fuerza omba'apo proceso discursivo ha no discursivo rupive onaturalisa ha ouniversaliza característica ojeatribuíva opavave indígena-pe, omboykévo especificidad cultural, histórica ha social orekóva. Ko investigación oñemopyenda autor ha activista indígena ha'eháicha Ailton Krenak, Daniel Munduruku, Eliane Potiguara, ambue apytépe, omotenonde haguã lectura crítica umi proceso de resistencia cultural ha confrontación imposición eurocéntrica. Umi mba’ekuaa ypykuéra rehegua, oikehápe umi mba’ekuaa ypykue rehegua ojehechaukáva umi tembiapo ojoajúva yvy ñeñangareko rehe, recurso natural jeporu sostenible, pohã ñana ha oralidad peteĩ forma de transmisión cultural ramo, oñembojoajúva experiencia concreta comunidad-kuéra ndive, oservi pilar fundamental ramo ojepy’amongeta haguã mbo’ehára ñembokatupyry rehe contexto plural-pe ha omokyre’ỹ haguã práctica educativa omoheñóiva diversidad reheve. Oî ambue haihára ñanepytyvõva ñahesa'ÿijo haguã estructura micropolítica ha inventiva mbo'ehaópe ha mbo'ehára ñembokatupyry, ha'eháicha Michel Foucault, Gilles Deleuze, Félix Guattari, Rosimeri de Oliveira Dias, ambue apytépe. Micropolítica oñentende peteî campo dinámico experimentación ha omoheñóiva umi modo de existencia pyahu. Capacitación inventiva oñepresenta proceso continuo problematización ramo, mbo'ehára ha temimbo'e omoheñóiva conocimiento experiencia ha hapo cultural rupive. Ko metodología ojeadoptáva ointegra análisis institucional ha umi dispositivo cartografía, oñomongeta directamente realidad mbo'ehao indígena ndive. Ko tembiapo ojeteje ha ojehai -ojeteje- opropone haguã construcción tekombo'e ohasáva reproducción contenido eurocéntrico, omomba'évo importancia orekóva práctica pedagógica ohecháva conocimiento local elemento central currículo escolar-pe. Ko sentido-pe, Escuela Indígena Municipal Para Poty Nhe E Já oñemomape ha oreko forma espacio ramo reinvención cultural, social ha pedagógica, ko'ápe oñemoingove tradición indígena, omombaretévo identidad temimbo'ekuéra ha omokyre'ÿ diálogo intercultural. Tesis jehai oñemoakãrapu'ã "textorio" rupive, ñe'ê omoheñóiva haihára omombe'u haguã proceso de tejido ñe'ê, mandu'a ha experiencia peteî narrativa fluida ha sensitiva, yicha. Jehai oiko ysyry ha oike tembiapo pukukue, ohechaukáva mokõive resistencia ha continuidad cultura indígena, opytáva oikovéva jepénte hetaiterei oñeha'ã borrado histórico ha cultural. Péicha texto oasumi posición ética-política-estética omombaretévo educación escolar indígena ndaha'éi va'erã peteî espacio aprendizaje formal- pe guarãnte, sino avei peteî territorio de lucha, ikatuhápe umi pueblo nativo osegi omombe'u autohistoria ha oresisti oñeha'ãvo omokirirî haguã Ko estudio omohu'ã capacitación inventiva mbo'ehára, oñembojoajúvo práctica pedagógica omomba'éva construcción peteîpl tekombo’e ural ha marginado-pe. Ko capacitación, oñemohenda ramo jepe acto de resistencia ramo, omokyre'ÿ reconocimiento múltiple forma de ser ha aprendizaje, ohechaukáva tekombo'e indígena, ohasáva política pública, ha'éva tembiporu (re)existencia cultural ha lucha derecho orekóva pueblo nativo.