O programa de extensão “Apoio aos processos de subjetivação e Educação Indígena – APSEI” e suas contribuições às lutas dos povos indígenas no Ceará

Abstract

This paper seeks to point out some of the contributions that the extension program "Support for Subjectivation Processes and Indigenous Education - APSEI", under the coordination of Professor Babi Fonteles, has offered to the struggles of indigenous peoples in Ceará. The production of cartographies (ROMAGNOLI, 2009; PASSOS, KASTRUP & ESCÓSSIA, 2009; FONTELES FILHO, 2015) was chosen as a research method, allied to institutional analysis (ALTOÉ, 2004) and document analysis (CELLARD, 2012; PIMENTEL, 2001; SÁ-SILVA, ALMEIDA & GUINDANI, 2009), as well as recording in field diaries (BOGDAN; BIKLEN, 1994; LOURAU, 1993) and participant-observation (LAPLANTINE, 2003). In the text, we present the concept of university extension (GADOTTI, 2017; FORPROEX, 2012; FREIRE, 1985) and further on, we include a brief history of the relationship that the Brazilian State has established with indigenous peoples through legislation and official documents, in addition to situating Torém as an essential cultural practice in the processes of ethnic self-recognition of the Tremembé people (OLIVEIRA JUNIOR, 1998). We present the history of the Tremembé Differentiated Education - EDITE, told from the production of the Tremembé themselves and the experience of the teacher Babi Fonteles (FONTELES FILHO; CABRAL; NASCIMENTO; MALAQUIAS, 2014). Then, we demonstrate the actions that APSEI has been developing, since its creation, with indigenous peoples, with special emphasis on the teacher training courses offered at UFC: the Tremembé Indigenous Teaching - MIT (medium level) and the Higher Tremembé Indigenous Teaching - MITS; and the CUIAMBÁ, offered by UVA, as well as the recent achievements of the Tremembé people. The field diaries assume a central position in the construction of the text, because they are the portrait of the experiences of the field research, demonstrating the construction of the researcher's own identity, while narrating the achievements and organization of the Tremembé people. Finally, we consider that extensionist practice as a way to produce shared knowledge is essential to contribute to the struggles of indigenous peoples, who have been occupying more and more spaces.