“Os pássaros têm asas porque elas lhe foram passadas por outros pássaros” - sentidos e cosmopercepções sobre o ser quilombola em Feira de Santana

Abstract

This investigation aimed to reflect on the senses and cosmoperceptions about the experience of being a quilombola, from the dialogue with four residents of communities located in the municipality of Feira de Santana. For this, we sought to understand the way these subjects build and think about their belonging in the daily lives of their quilombos. Thus, the concepts of coloniality and its effects on Afro-diasporic populations were discussed based on the readings of Anibal Quijano (1997;2005), Walter Mignolo (2010;2017), Torres Maldonato (2007) and Boaventura de Souza Santos (2010). Also Luis Antônio Simas (2018;2020) and Luiz Rufino (2016;2017;2018;2020) collaborate in this writing, with the understanding that rural black culture is something plastic, shifting, which is made in the breaches of coloniality. Furthermore, I started from the understanding that quilombola communities are constructs of crossroads (MARTINS, 1997;2002), that is, cultural and identity dynamics at the cross. The concept of quilombo was approached here, based on its multiple resignifications, widely discussed by authors from the most diverse fields of study, such as Clóvis Moura (1986; 2001), Neusa Maria Mendes Gusmão (2001), José MaurícioArruti (2002), Richard Price (2000), Kabengele Munanga (1996;2006), among others. In addition to them, other researchers such as Elane Bastos de Souza (2011), Railma dos Santos Souza (2016), Francisca das Virgens Fonseca (2021), Maria Cristina de Jesus Sampaio (2013) and Lívia de Carvalho Mendonça (2014) also helped in the reflection about their traditions, cultures, origins, and the trajectory of their residents. The research, inserted in the field of Education, opted for a qualitative analysis, having as methodological instruments, the conversation, the use of images, documents and journalistic materials, and revealed that the memories constantly erased, shared and remembered also produce the existence of those who collaborate with the investigation. In addition, they also seem to constitute themselves as quilombolas, among other elements, also from the reaction, tactics and responses to the dynamics of exclusion. The present investigation did not aim to exhaust the theme, opening, instead, new possibilities to think about quilombola experiences and daily life, marked by specificities, but also by tensions, which involve from generational issues, to the difficulties and constant need of the struggle in maintenance and acquisition of rights.