QUILOMBO DO CRIAÚ: UMA REFLEXÃO SOBRE O ENSINO RELIGIOSO A PARTIR DAS TURMAS DE 7º ANO DO ENSINO FUNDAMENTAL II - MACAPÁ-AP

Abstract

The dissertation presents studies on the theme Quilombola School: analysis of religious discourse in the 8th grade classes of Ensino Fundamental II-Macapá-Ap. Given the conservatism and protectionism with the sacred and its protection in secular teaching practices, the following problem was intended to be answered: What are the implications of the points and counterpoints presented in the discourse of the RE discipline at the Quilombola School José Bonifácio (Macapá-Amapá) , respecting the diversity of creeds and proselytism? The objective was to investigate the implications of the points and counterpoints presented in the discourse of the RE discipline at the Quilombola José Bonifácio School, in view of respecting the diversity of creeds and proselytism. The results were organized in chapters, which sought to analyze what are the main theoretical elements presented in the discourse of the Religious Education subject in the light of the diversity of creeds; identify aspects of religiosity of the RE discipline at the Quilombola José Bonifácio School; and to interpret, through quantitative and qualitative questionnaires, the perspective of the teachers of the José Bonifácio Quilombola School Teachings within the points and counterpoints on diversity of creeds and religious proselytism. The proposed problem was answered and it was confirmed that the RE in the school, through its management and participation of teachers, has tried to conserve the traditions occurs through the cultural identity that symbolizes the multiple religious, folkloric and popular manifestations. The people of Quilombo do Curiaú, community surrounding the José Bonifácio State School, were formed around the culture of Marabaix (with various elements: beliefs, myths, values, dances, popular parties, food, way of being seen, among other factors. ), transmitted orally from generation to generation. This assumption that a religious person is a better, equal or worse citizen by reason of his belief characterizes clear discrimination. There is no need for quilombola society to be “Christian” to be fair. It was found with the RE teacher that in the classroom there is interreligious dialogue, and explained that it happens: (1) through the exchange of experiences of learners; (2) the interdisciplinary activities and projects of the school include the RE; and (3) dialogues on religious identity and diversity with innovative inclusive educational strategies. There is participation of society and families in school through the Afro debate. In the speech of most students, it was found that in the classroom there is respect for the religious religion, that the RE teacher establishes a dialogic and harmonious bond and ensures a reciprocity in the treatment of diversity in their classes. The teacher was recommended not to use the term interdisciplinary anymore but to adopt transdisciplinarity as it transgresses the boundaries of each disciplinary science and builds a new knowledge “through” the sciences, an integrated knowledge in function of humanity, rescuing the relations of interdependence. Thus, the more transdisciplinary the practice of research and learning, the more it will advance in the aspects and fields of the knowledge pole and the more it will take into account the different levels of the subject pole (teachers and students). It was concluded that much still needs to be done, because the structuring of quilombola education in Amapá State. In addition, there is a shortage of qualified professionals with experience in quilombola school education and RE to assist in the process of transdisciplinarity and development of the sciences. Religion.