Educação e resistência: diálogos sobre consciência histórica e cultural na cosmovisão de integrantes do povo Pupỹ kary, Sul do Amazonas (Brasil)

Abstract

The research “Education and Resistance: dialogues on historical and cultural awareness in the worldview of members of the Pupỹ kary People, southern Amazonas” was developed in the context of the doctorate in Education by the Graduate Program in Education at the Federal University of Amazonas (PPGE-UFAM). The work arose from the need to understand indigenous school education as a space for cultural resistance and strengthening the identity of the Pupỹ kary. Faced with the reality of marginalization and devaluation of indigenous cultures, it became essential to investigate how the members of the Pupỹ kary people view history and culture from their own perspective, seeking to preserve and transmit their worldview. The study's general objective was to characterize dialogues about historical and cultural awareness in the worldview of the native people of the Pupỹ kary, in the south of Amazonas (Brazil), associating them with the perception of curricular valorization, as a reference to Specific, Intercultural and Bilingual School Education, subsidized by the Municipal Department of Education and Culture (SEMEC), Labrea-AM (Brazil). This curricular valorization seeks not only to recognize native language and knowledge in the school environment, but also to create a space that reinforces the pride and cultural autonomy of native students. By looking at school education as a tool of resistance, the study opens up a discussion about the role that schools play in legitimizing and respecting the voices and traditional knowledge of the Pupỹ kary people. To this end, the research adopted a methodological approach based on epistemological triangulation, which brings together historical-cultural perspectives, autoethnography and metaepistemology of contexts. This approach allows for a deeper and more interconnected analysis, respecting the complexity and depth of original knowledge and reflecting on the role of education as a mediator between traditional knowledge and the contemporary world. This approach made it possible to capture, in a holistic way, the cultural and educational practices of the Pupỹ kary people, as well as providing a detailed analysis of the interactions between traditional and non-traditional knowledge in the school environment. The research included semi-structured interviews with teachers, indigenous leaders and area coordinators, both SEMEC employees, as well as field observations and document analysis. The results show that intercultural and bilingual school education, when it exists, plays a crucial role in the cultural preservation and identity building of the Pupỹ kary. Interviewees, such as bilingual teacher João Batista, stressed that differentiated school education breaks the historical silence imposed on native peoples, becoming a means of visibility, appreciation and recognition. In addition, this school education promotes intercultural dialogue, respecting differences without hierarchizing them, which facilitates harmonious coexistence between cultures. In conclusion, the research contributes to understanding the relationship between the Pupỹ kary worldview and educational practices, pointing to ways of formulating public policies that can strengthen intercultural and bilingual education. The results could also support the creation of training courses for teachers working in indigenous schools. In this way, the result of the research reinforces the importance of a school curriculum that recognizes and values traditional knowledge, promoting a more inclusive and representative school education for indigenous peoples, and, on the other hand, provides knowledge from the Pupỹ kary worldview that can be used as a teaching resource in indigenous schools.Ynytakury imarutxi ithapara: sãkirowatxi thapara kitxapirĩka sãpiratakuru Pupỹkary wãka uky iaxiti, wai wyny tynyãta ykamakury thakumunhi kimarutary iia imarutxi ywa kamarakuryã kamakury-putuku, imarutxi uwa iwarutixiti mithary wynytynyã (PPGE – UFAM). Yputurika parĩkawatxi merekatixiti imarutiniri imarutxi werekawatinhi ãtythapara tixi marutakury thaparatxi Pupỹkary wãkatxi. Marewakuryapite kuna nerekakure kitxkapirika imarutxi, itxary mitxi imarutary natukupa ykynykuna Pupỹkary itamaraty imarutxi sãpirana ywa itiminhipatapy, yputekary apa e iukanata pithã ixitinhi apaiaikutxi awary mithary nerekatxi:Ywa atuka txa sãkirewatinhi sãpiranatxi imarutakury mitxi Pupỹkary wãka ukyãtixiti, waimunhi wyny tynhiã, apanhaũ kytinhi itimatinhi imarutxi ĩki, ywa atuku imarutxi werexkapinatxi ynuwãnany, ãtywãka imaratxi ipisãkere, Secretaria Muienatakyty imarutxi kitxakary (SEMEC/Lábrea – AM/Brasil). Ywa apukaweratxi iũkatsupa apa kuna sãkiretxi nany imarutiku kitxakapĩkatxi imarutxi werekapinatxi ãky kamary ãty pixiti pakyny iia thaparatary mithary imarutxi kitxakapiruka apai ũkytakary. Iia iukanatary ukyta imarutximunhi werapinatxi atuku ithaparanyna. Apaiaũkiku akirita aty sãkiretxi tsupamunhi uwerapinatinhi mithatxary ia paxithary sãkiretxi imarutxi Pupỹkary wãka kitxakapirika. Ywa nera, ynytakury awary ãtu ynary kaminhi atuku ipiãtyaka ũkyitinhi aputurika sãpiranatiniku imarutxi ãtywãka imarutiku kiamãtxiwakury apaiaũkyty. Tekary apaiaũkytxi ĩpiãtu ynytakury ãky ypaxitary yaiakatu awakary parikawatxi mitxi imary ãkywakurytxi ỹtamanãatxi ãatsupa nupi ymarutxã ywa atuku werekary ywakata imarutatxi kitxakapirĩka ia watxa ũtymunhi. Uia apukinhiteraky maiãkinhi ymaryty kamakutxi Pupỹkary wãka werekakinhi, apiku ysykakinhi ãtu weretinhi sãpiratinhi ykynyka iia imarutxikitxapirĩka e kune kitxapirika uwerekakury ãky. Ynytinhi awary pymãtxi kumarerywakury kata awãtetxi kitxakawakury kiumãatxi itixi ykymy iukanatakury sekiã apaky etamatary ĩthupaxiti wereka Tsupa. Iia apukakury txary imarutxi uwerapinatxi ykynypuku ipisãkire awasaaky, kamary ãty tsupa kuna kuna arery imarutxi kuanatakury Pupỹkary kamakytxi ywãkã. Ypymaakury kumarery hunai ipisãkire atuku, iũkatakury imarutxi uwerapinatxi kuna atuku itxa xipukinhi sãkiretxi sãpiranatxi takakury mitxi mãkawakury itxanãata iia itimatiku, putxithary imarutiku. Iiaputhuku uia imarutxi uwerapinatxi sykary sãkeretxi ãtywãka paxitãata atuku inhinhi autẽtxiãta kamãary areka awatixinhi atywãka imarutinhi ywakuru. ymuinatary mytakyty apukunhi imaruterimunhi Pupỹkary imarutxi kamakury werekary kimapury iamunhi mithawakury kamakyty pusutary muanatxi kamary apaiãukiku uwerakatxi ynuwa kumarerywakury awãã uwerapinatxinho kãkyty. Uia atuku inhitiku awary ithapara erekary imarutakyty uwerapinatxinha k imaruta apakawereta imarutxi kitxakary iwukanãata ãty sãpiratxi uwerapinatxi ỹkynyka kitxakapirĩkawakury wãkãa sãkiremata e ywatymunhi, sereta imarutxi Pupỹkary etaniata iatixi itxary imaiãkaryku ywa Tsupa atuku ywãã kãkyty uwerapinatxiã.