Protagonismo negro na literatura infantil: por uma abordagem antirracista do texto literário

RESUMO O presente artigo propõe uma reflexão acerca da importância do ensino da literatura dentro de uma proposta pedagógica na Educação Infantil preocupada com a Educação das relações étnico-raciais no Brasil. Ademais, busca pensar a formação do leitor literário numa perspectiva identitária para a promoção de uma Educação antirracista continuada. O trabalho reúne os seguintes aportes teóricos: Cosson (2012), Bordini e Aguiar (1993), Brasil (2004; 2017), Munanga (2005), entre outros. Quanto à metodologia, consiste em uma pesquisa bibliográfica e uma análise descritiva das seguintes obras literárias infantis: Amoras (2018), de Emicida, e Meu crespo é de rainha (2018), de bell hooks[1]. Conclui-se que esta pesquisa se torna relevante uma vez que segue as determinações da Lei 10.639/2003, que alude à obrigatoriedade do ensino da questão étnico-racial, temática que carece mais atenção na Educação Básica, desencadeando e propondo atender a questões presentes no ensino na Educação Infantil, oferecendo possibilidades por meio da literatura para um letramento étnico-racial efetivo e precoce. Palavras-chave: Formação de leitores; educação infantil; representatividade; letramento étnico-racial. ABSTRACT The present article aims at discussing the importance of teaching literature for children within the scope of a pedagogical approach concerned with ethnic-racial relations education, from children`s education on, in Brazil. Furthermore, it aims at thinking about the literary reader`s literacy according to an identity perspective so that it promotes antiracist education over the time. The paper brings the following authors together: Cosson (2012), Bordini e Aguiar (1993), Brasil (2004; 2017), Munanga (2005), among others. It consists of a bibliographical survey approach and a descriptive analysis of the following children books: Amoras (2018), by Emicida, and Meu crespo é de rainha (2018), by bell hooks. The relevance of the work lays on the fact it has followed Federal Law n. 10.639/2003, which has imposed the teaching of ethnic-racial issues in Brazil. This theme wants to be given more attention in Basic Education so that it answers issues that are present in early education, in order to offer children many possibilities through literature to ethnic-racial effective and early literacy. Keywords: Training of readers; childhood education; representativeness; ethnic-racial literacy.

How Alberta Education’s First Nations, Metis, and Inuit Policy Framework influence students attitudes towards the Indigenous Peoples of Canada.

For decades, Indigenous education in Canada has implemented policies that provide a more culturally relevant curriculum for Indigenous students. It is thought that such a curriculum will improve morale and academic success in Indigenous students. Despite these efforts, a gap still exists between Indigenous students and their counterparts. Little attention has been given to the role that race and racism plays in the lives of Indigenous students. This study examines whether a need exists for race and racism to be addressed in the public school system. Using an Indigenous research methodology, a survey was administered to elicit non-Indigenous attitudes towards the Indigenous peoples of Canada. It was found that in the absence of an antiracist education, nonIndigenous students held negative perceptions of Indigenous peoples, as well as lacked an understanding of racism and its significance.

MULHERES NEGRAS EM MARCHA CONTRA O RACISMO, A VIOLÊNCIA E PELO BEM VIVER: indícios para um currículo antirracista

Esse artigo se propõe a pensar como o lema da Marcha das Mulheres Negras contra o Racismo, a Violência e o pelo Bem Viver (2015) como uma proposição teórico-política de um novo pacto civilizatório para sociedade brasileira proveniente do acúmulo da luta antirracista e feminista negra. Trazemos as organizações das mulheres, representadas aqui pela Marcha, como produtoras de uma gramática que converge para uma pedagogia feminista negra. Tomaremos a Carta das Mulheres Negras, fruto da Marcha das Mulheres Negras, como campo empírico; nela, as mulheres negras, elaboram significados do Bem Viver, de ancestralidade, e reiteram o rompimento com o racismo e todas as formas de discriminação, incluindo o campo educacional. Há nesse processo uma correspondência com as experiências e conhecimentos produzidos por ativistas negras como instrumentos de formulação de políticas públicas. Operamos no primeiro momento com as noções de pedagogia feminista e interseccionalidade como recurso de compreensão do protagonismo das mulheres negras e do entrelaçamento de distintas formas de diferenciações e desigualdades reciprocamente. No entanto, no segundo momento, ao deslocarmos a interseccionalidade, daremos lugar a uma narrativa de assunção de uma política curricular centrada na diferença, ampliando as perguntas que se fazem nos processos de aproximação e distanciamento com as lutas e produções das mulheres negras em direção a uma educação feminista antirracista.Palavras-chave: Currículo. Diferença. Interseccionalidade. Educação antirracista. Marcha das Mulheres Negras. BLACK WOMEN ON THE MARCH AGAINST RACISM, VIOLENCE AND FOR GOOD LIVING:evidence for an anti-racist curriculumAbstractThis article proposes to think the motto of the Black Women's March against Racism, Violence and for Well-Living (2015) as a theoretical-political proposition of a new civilizing covenant for Brazilian society coming from the accumulation of the antiracist and black feminist struggle. We bring up the women's organizations, represented here by the March, as producers of a grammar that converges into a black feminist pedagogy. We will take up the Black Women’s Charter, the fruit of the Black Women's March, as an empirical field; in it, black women elaborate meanings of Well-Living, of ancestry, and reiterate the break with racism and all forms of discrimination, including the educational field. In this process, there is a correspondence with the experiences and knowledge produced by activist black women as tools for formulating public policies. We operate at the first moment with the notions of feminist pedagogy and intersectionality as a resource to understand black women’s protagonism and the intertwining of different forms of differentiation and inequality reciprocally. However, at the second moment, as we move intersectionality forward, we will make room for a narrative of assumption of a curricular policy focused on difference, broadening the questions asked in the processes of approach and distance with the struggles and productions of black women towards an anti-racist feminist education.Keywords: Curriculum. Difference. Interseccionality. Antiracist education. Black Women's March.MUJERES NEGRAS EN LA MARCHA CONTRA EL RACISMO, LA VIOLENCIA Y EL BUEN VIVIR: evidencia de un plan de estudios antirracistaResumen:Este artículo propone pensar el lema de la Marcha de las Mujeres Negras contra el Racismo, la Violencia y por el Bien-Vivir (2015) como una proposición teórico-política de un nuevo pacto civilizador para la sociedad brasileña proveniente de la acumulación de la lucha feminista antirracista y negra. Traemos las organizaciones de mujeres, representadas aquí por la Marcha, como productoras de una gramática que converge en una pedagogía feminista negra. Tomaremos como campo empírico la Carta de la Mujer Negra, fruto de la Marcha de la Mujer Negra; en ella, las mujeres negras elaboran significados de Bien-Vivir, de ascendencia, y reiteran la ruptura con el racismo y todas las formas de discriminación, incluso el campo educativo. En este proceso, hay una correspondencia con las experiencias y conocimientos producidos por las mujeres negras activistas como herramientas para formular políticas públicas. Operamos en un primer momento con las nociones de pedagogía feminista e interseccionalidad como recurso para entender el protagonismo de las mujeres negras y el entrelazamiento de diferentes formas de diferenciación y desigualdad recíprocamente. Sin embargo, en el según momento, mientras avanzamos en la interseccionalidad, daremos lugar para una narrativa de asunción de una política curricular centrada en la diferencia, ampliando las preguntas formuladas en los procesos de acercamiento y distancia con las luchas y producciones de las mujeres negras hacia una educación feminista antirracista.Palabras-clave: Plan de estudios. Diferencia. Interseccionalidad. Educación antirracista. Marcha de las Mujeres Negras.

Práticas docentes e relações raciais em uma creche do município do Rio de Janeiro

Este artigo tem como objetivo descrever as relações raciais entre os profissionais da educação infantil, os bebês negros e seus responsáveis em uma creche do município do Rio de Janeiro. Os pressupostos teóricos são: a noção de racismo estrutural (FANON, 1968, 2008), de técnicas corporais (MAUSS, 2003, 2011), de identidade negra e de cabelo crespo (HOOKS, 2005) e nas contribuições de pesquisadores nacionais, como Gomes (2008), Figueiredo (2008) e Malachias (2007), entre outros. Os discursos construtores de subjetividades que reforçam a subalternidade da criança negra são produzidos na sociedade e reproduzidos no cotidiano escolar da educação infantil por meio das falas e ações dos profissionais da educação, como também nas dos responsáveis pelos bebês desvalorizando as características fenotípicas negras. Assim, apontamos para a necessidade de uma formação docente fundada nos pressupostos de uma educação antirracista. Abstract: This article aims to describe the racial relations between the professionals of the nursery education, the black babies and their caregivers in a day care center in the city of Rio de Janeiro. The theoretical assumptions are: the notion of structural racism (FANON, 1968, 2008), body techniques (MAUSS, 2003, 2011), black identity and curly hair (HOOKS, 2005) as well as theories from other national researchers such as: Gomes (2008), Figueiredo (2008) and Malachias (2007) among others. The constructive of subjectivity speeches that reinforce the subalternity of the black child are produced in society and reproduced in the school daily life of children’s education through the speeches and actions of education professionals, as well as those responsible for infants devaluing black phenotypic characteristics. Thus, we point to the need for teacher education based on the assumptions of an antiracist education.

Intensifying Multicultural Education Through Critical Pedagogy, Antiracism, and the Need to Unschool

Multicultural education was born of racial and ethnic minority groups’ struggles to have their experiences, cultures, and ways of life recognized in dominant institutions. In schools, it means teaching the cultures, histories, values, and perspectives of different cultural groups, especially those of historically marginalized peoples. Since this approach can take perniciously shallow forms, educators have sought to incorporate the ideals of critical pedagogy and antiracism to inform a practice of “critical multicultural education.” Critical pedagogy rejects claims that knowledge is politically neutral and posits education and teaching as political acts. Informed by critical theory, critical pedagogy seeks to awaken students to the social, cultural, political, and economic milieu in which dominant forms of knowledge are constructed and through which power functions. A goal of critical pedagogy is for students to understand the way that injustice manifests and is reproduced and, ideally, to engage in praxis—critical reflection and action—toward societal transformation. Antiracist scholarship has sought to switch discussion of race and racism away from minority groups and, instead, to analyze white racism and whiteness as integral features of dominant institutions. It connects to critical theory in several ways, foremost of which is the position that racism was born of capitalist social relations. Like critical pedagogy, antiracist education seeks to understand, reveal, and counter structural forms of oppression. As such, antiracist education can be more widely presented as anti-Xist education, that is, antisexist, antiableist, antiheterosexist, and so on. In other words, the importance of antiracist education, as informed by critical race theory, lies not only in centering issues of race and racism. Black feminist scholars, for example, also point to the concern of the “intersectionality” of race, class, gender, and other sites of oppression. Lastly, unschooling also links to critical theory to the extent that traditional schooling represents and promotes the opposite of freedom and critical self-reflection. From a Marxian standpoint, unschooling understands the material reality of schools as manipulative, not convivial, and as reproductive of the status quo, not transformational. Compulsory, competitive schooling, according to this view, undermines learning and, instead, focuses on production, consumption, and spectation. Unschooling, instead, puts the power, responsibility, and, importantly, freedom for learning in the hands of the learner. Born of and informed by a number of different social movements (civil rights movements; women’s liberation, gay, and lesbian rights movements; indigenous rights movements; etc.), critical multicultural education, then, stands as multiculturalism plus both collective and individual empowerment for responsible, critical engagement against structural forms of oppression.