Jovens e tambores: preconceitos da religião afrobrasileira no contexto escolar

• Ano de defesa: 2017
• Autor(a) principal: Castro, Cláudia Maria de Jesus
• Orientador(a): Cavalcante, Cláudia Valente
• Banca de defesa: Duarte, Aldimar Jacinto , Avelar, Rezende Bruno de
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Pontifícia Universidade Católica de Goiás
• Programa de Pós-Graduação: Programa de Pós-Graduação STRICTO SENSU em Educação
• Departamento: Escola de Formação de Professores e Humanidade::Curso de Pedagogia
• País: Brasil
• Palavras-chave em Português: Jovens de terreiro. Religião Afro-brasileira. Escola.
• Palavras-chave em Inglês: Young people from terreiro. Afro-Brazilian religion. School.
• Área do conhecimento CNPq: CIENCIAS HUMANAS::EDUCACAO
• Link de acesso: https://tede2.pucgoias.edu.br/handle/tede/3841

This work enrolled in the research line Education Society and Culture and part of a project called “The state-of-the-art about youth in PUC Goiás and UFG post-graduation courses: Education, Social Sciences, Psychology and Social Service (2002-2014)” aimed to investigate who are young people of Afro-descendant religions and the meanings they attribute to their religion and school. This research was established from the articulation between the religious and the educational field, and brought some theoretical-conceptual reflections on youth and the relationship between religion and school. In this study, youth was understood as a social and diverse group, although it is parametrized by an age group, young people produce different youths from the relation between the objective and subjective worlds. Despite an apparent unity, youth is understood in its plurality, taking into account class, ethnicity, gender, race, economic and religion as an important element in the constitution of youth. To understand this relationship, it was necessary to resort to studies produced on youth and religion (ABRAMO, 2012, PAIS, 1990, DAYRELL, TALGA, 2013, NOVAES, 2011, PARÉS, 2007, ALBUQUERQUE, 2006, LIMA, 2003, among others). The results of the study indicated that since the arrival of African slaves between the sixteenth and nineteenth centuries, when they brought a "different" cultural capital, the prejudiced attitudes and religious intolerance of this hybrid arsenal endure to this day, promoting symbolic violence, Non-civilizing acts of physical aggression against practitioners and adherents, and even depredations and attacks on sacred temples, terreiros. From this investigative process, it was possible to point out that the educational field has been resistant to diverse cultural manifestations, religious that are not legally recognized, and invisibility of Law 10.639 / 03, whose content is to ensure the compulsory teaching of History and Afro Culture In public and private institutions, in primary and secondary education. Therefore, it is considered that, without the aforementioned law, within the school context that shelters within it a cultural and religious diversity, it becomes unfeasible the condition for recognition and communication in listening to oneself and to the other. Thus, one of the great challenges of contemporary society, complex and globalized, has become the construction of social unity in societies marked by social, personal and collective inequalities. In addition, it is imperative that the pedagogical action find humanizing tools, which fails to "make the young person invisible" and to recognize him as a subject of law. For, it is a great challenge of the school that demands a new look regarding the construction of civilizing practices. The study discussed the coming of the African peoples plucked from their universe, were forbidden to manifest their religiosities and worship their deities, and gods, under the slave regime. But the enslaved have found alternatives to recreate the ties lost by the diaspora, and to remember their cultures, dialoguing with other cultural elements. The results obtained showed that the young people of the terreiro attribute symbolic meaning to the knowledge and their culture, considered sacred, that circulate in the universe of the terreiro, in turn, they learn in the day to day, anywhere in the temple of axé. In this research, the so-called secular space has a primordial role of building bridges with the knowledge observed in the terreiro that young people practice in the various spaces of the social organization of Casa de santo, who defend this culture differentiated from the culture legitimized in society and in school. And in the end, the considerations about the problem of the study.