Modos de ser quilombola, indígena e português: do cruzamento de pertencimentos corpóreos nas danças tradicionais às dádivas que consolidam as identidades da colônia do Paiol, Aldeia Araponga e comunidade de Areosa

Abstract

Based on the life and academic experiences around traditional dances at school, discussed inside the study and research group School practices and Physical Education, as well as in scientific events of Education and Physical Education, I question in this research what are the values, notions, and meanings of dances in a quilombola colony, an indigenous village and a Portuguese community; how these traditional values, notions and meanings are linked to their current life practice; how the non-local culture relates to these groups and how they influence the lives of those who are not part of their culture. To this end, I carried out an ethnographic study with remnants of the quilombo of the Colônia do Paiol, in the city of Bias Fortes - MG, Guaraní Indians from the Aldeia de Araponga, in Paraty - RJ, and Portuguese from the parish of Areosa, in Viana do Castelo - Alto Minho, with ages between 12 and 98 years, residents or not of the communities that house their associations. Based on Mauss's "The Gift" (2017), which studies the common principle that regulates exchanges: the obligation to give, receive and repay, I analyzed the field diaries, interviews, photos, videos and theses about the three communities, reaching the following conclusions: 1) the values are consolidated in the relationship of signs that support the senses of gifts that allow assimilation and accommodation of meanings of knowledge according to psychophysical individualities; 2) dance groups are total social facts, individual and collective simultaneously, acting according to obligations of coercive and voluntary reciprocity in an asymmetric system that ensures the perpetuation of ethnic corporality, democratically accepted by the collective; 3) the reciprocal exchange is a common denominator of apparently heterogeneous social activities; at parties, it presents symbols of local reality and reaches everyone in a circularity of knowledge that strengthens the identity of communities; and 4) the gifts experienced transit through different structures of life and can be a source of inspiration for a new paradigm of interpretation of the relationship between identity and knowledge production in the school setting.