Glossary
Introduction
I
Indigenous Community
The history of indigenous people in the territory we now know as Brazil is not composed of unison and homogenous voices but strategically composed of political unity to overcome the historical oppression and forward their collective projects and demands. More recently, one of the important marks results of such resistance is the rights reserved by the 1988's Constitution that inaugurated a new phase in terms of indigenous rights in Brazil. In articles 231 and 232 in the Indigenous Chapter, this Constitution gave them minimal warranties such as the demarcation of territories, social organisation, and the right to use indigenous languages and their learning processes.
Specifically, about the school education of Brazilian indigenous people, it was legally assured to these people the right to speak and write in their language and decide what should or should not be taught in their schools. The warranty of such rights demanded numerous changes in the Law of Guidelines and Basis of National Education (LDB). Such rights culminated in the creation of the modality of Indigenous School Education, which means having the right to a specific, differentiated, intercultural, bilingual/multilingual and community school education for indigenous peoples (LOPES, et al, 2017).
The full realisation of projects and practices of indigenous people's school education has been re/configured between advances and drawbacks, between consensus and dissent, in the denial of colonial and integrationist projects and in the construction of social projects for indigenous people that today live in Brazil. The construction of such projects is not fixed only in the post-1988 Constitution. Instead, it rests on the examples of indigenous people's achievements to implement the proclamation of such a Constitution, as another challenge in the extensive and complex topic of the Indigenous peoples' struggle, especially in the present moment with drawbacks that we live in the national context.
Indigenous Education in Schools
Indigenous people have the legal right to read and write in their original languages and the autonomy to decide their curriculum in schools. The "Lei de Diretrizes e Bases da Educação Nacional" (LDB), or the Guidelines and Base of a National Education law (LDB), recognised such rights, which resulted in the creation of Indigenous School Education. The Indigenous populations have a specific education in schools, which is different, distinct, intercultural, bilingue and community based. The Indigenous communities have had these rights acknowledged since 1988, with the promulgation of the new Brazilian Constitution; nonetheless, their implementation is highly contested and not linear, with many people advocating against Indigenous rights.
Q
Quilombo
The term became famous in a simplistic view for determining the lands where enslaved people fled the slave system and created alternative communities of resistance. The original name comes from Angola, an African Kimbunco language, at the historical moment of the Angolan resistance when the guerrilla people camped in the forest (CONAQ, n/d). The term means society formed by young warriors who belonged to ethnic groups uprooted from their communities. Quilombo is not merely a place; it is our roots. Each one of us is quilombo. This idea is in dialogue with the political importance of having our land with the radical consciousness that we are connected with the community wherever we go.
Quilombo represents three important aspects: Change, Reparation and Transnational Union. The historical restrictions Black people face in Brazil make quilombo an essential physical and political space. Quilombo helps us to understand the construction of communities in a country where we have systematically denied the right to land, spiritual and religious freedom and access to fundamental rights such as education and health. The quilombo becomes a strategic reference of resistance that is not monolithic in respect to its meaning but rich in offering habits, knowledge and culture to promote spaces of cure and dreaming of new possible futures with the compromise of a continuous change (Yle Asé Yansã, n/d).
Quilombo Reminiscent Community
Even though we can understand quilombo from an ancestral cosmology that integrates us into the African diaspora, we still need to situate the legacy of the fight for the recognition and warranty of the land. The Cultural Foundation of Palmares understands that quilombo reminiscent communities consist of a “political-juridical concept that tries to cover an extremely complex and diverse reality that implicates in the valuing of our memory and the recognition of the historical and present debt that the Brazilian state has with the Black population” (Fundação Cultural Palmares, n/d).
According to Article 2 of the decree 4.887/2003, ethnic-racial groups are considered reminiscent of quilombo communities according to self-attribution criteria, with their historical trajectory and specific territorial relations, with the presumption of Black ancestrality related to the resistance of the historical oppression suffered (INCRA, 2017).
The Quilombola School Education refers to processes of instruction and learning developed in the school units to attend quilombola populations in rural and urban areas in their most varied forms of cultural, social, political and economic production (BRASIL, 2012).
Quilombola Education in Schools
Encompass teaching and learning pedagogies in schools assisting Quilombola, rural and urban, populations in their most varied forms of cultural, social, political and economic production.
R
Radical Pedagogies
Pedagogical práxis stem from epistemologies and cosmologies of traditional populations, such as quilombola and Indigenous people. They have an Afrocentric heritage, such as Ubuntu philosophy, which translates to affection and respect for everything, and Paulo Freire's ideas. These pedagogies stimulate dialogue to develop critical consciousness, unveil the root cause of social problems and reveal ideologies of oppression.
S
Struggle
Currently, in the Brazilian context, it is important to register the many attacks on the rights achieved by indigenous and quilombola peoples of Brazil by the necropolitical and epistemicide historical legacy that has been intensified in the current government. We watch with indignation the omission of the Brazilian state in the combat with deforestation and illegal mining.