Leituras de si nas Cirandas Ciganas com as crianças do Bairro Sumaré em Sobral/CE: hibridação e resistências

Abstract

This thesis aims to investigate six gypsy children, living in the Sumaré neighborhood in Sobral-CE, and how they attribute the gypsy identity to themselves, identifying the processes of cultural hybridization, as well as the forms of resistance, in order to understand the “ being a gypsy child” through oral and imagery narratives. Methodologically, the thesis fits into the field of Qualitative Research in Education, based on (Auto)biographical research with children, inspired by the concept of “biography” proposed by Delory-Momberger (2008); in the autobiography proposed by Goldberg (2016; 2021), Lani Bayle (2008), De Conti and Sperb (2009), De Conti (2018) and Passeggi (2014), who aim to research with children and not about them, electing listening sensitive, dialogue, interaction and intervention, defending the recognition of the child as a subject capable of talking about himself, with autonomy and propriety, based on what he feels, sees, hears and experiences. The fieldwork took place through the constitution of a Gypsy Ciranda, where playful and interactive activities were carried out, using drawing as a heuristic and training device for the girls to talk about themselves. The organization and analysis of the research corpus was carried out based on Textual Discursive Analysis - DTA, proposed by Roque Moraes (2003) and Moraes and Galiazzi (2011). In addition to the activities for the production of oral and drawn narratives, research instruments include informal conversations with representatives of the gypsy community, including family members of the participating children; participant observation, recordings in the Roaming Diary, recordings in video and photography. The girls' oral and imagery narratives presented language as a diacritical and cultural sign, the family as the main responsible for the maintenance, transmission and preservation of culture. In addition, it was possible to perceive the presence of religiosity, dance, music, travel, practices and crafts carried out by their ancestors as ways of being and living as a gypsy. The hybridization from Canclini (2003, 2007) manifested itself with the presence of princess films and Disney cartoons, contact with other children at school. The productions elaborated by the precious girls, expanded their cultural repertoires and their creative abilities based on what the children think and what they appropriate about their experiences, as well as giving visibility to the gypsy people and their culture, generally stigmatized and marginalized socially.