O cenário da alimentação Kaingang enquanto patrimônio histórico e cultural: um estudo na conjuntura das políticas educacionais e interculturais indígenas no Paraná

Abstract

In this dissertation, we evaluated the scenario of Kaingang food as a historical and cultural heritage amidst the conjuncture of indigenous educational and intercultural policies in the State of Paraná. We analyzed the different facts, events, actors, scenarios, relations of force, and articulation between the structure and the conjuncture, as proposed by Souza (2009), basic categories to understand the representation of life in its totality. In this sense, we also evaluated the documents and ordinances that deal with the legal bases referring to the Intercultural Indigenous Policies, which permeate the scope of Education and Food, focusing on the National Curricular Reference for Indigenous Schools (RCNEI), the Manifesto on the situation of Indigenous School Education (CIMI, 2014), the National Program of Food and Nutrition (PNAN) and the State Program of School Feeding (PEAE). The relevance of this research that is based on decoloniality, through a survey of publications on the theme, as well as seeking answers from theoreticians and intellectuals in the area, seeking subsidies on education and indigenous school feeding and its cultural, social, and political delineations. We hypothesize that the context of the policies and programs of education and indigenous school feeding is a factor that makes the political and sociocultural appreciation of the Kaingang unfeasible. Given the above, we verify that Kaingang nutrition amid educational and intercultural policies in the state of Paraná, as well as in other regions of the country, is in a scenario of unfeasibility, on a stage of struggle whose existing relationships of forces are of domination and confrontation, allowing us to understand the articulation between structure and conjuncture, which is based on capital, on the hegemonic and westernized thought of integration of indigenous people and exploitation of their lands, on the dissemination of prejudice, cultural disfiguration, and elimination of other knowledge. Thus, autonomy and the construction of projects, curricula and teaching methods are important, based on interculturality and the specificity of indigenous school education; in addition to improvements in the elaboration and execution of policies that make the rights of these peoples viable in practice and not just in a utopian perspective, considering such subjects, their organization, territoriality, culture and ancestral knowledge, as fundamental elements for the development of this process.