"Aqui é tudo uma família só": maternidade e práticas culturais de um grupo de mulheres em uma comunidade quilombola no Alto Jequitinhonha

Abstract

This doctoral dissertation sought to investigate which maternity (s) are built in a quilombola community located in the Alto Jequitinhonha region, Minas Gerais, Brazil. Through an ethnographic study (GOLDMAN, 2006; GUSMÃO, 2014; CURIEL, 2014) we followed six women from the community, some grandparents with sons and daughters aged between six and thirty. What cultural practices are developed in the territory? How women experience motherhood in the quilombo and the different activities required in this context was the central question of the research. What are the activities developed by women? How do gender relations occur in the quilombo? These were questions built throughout the research. For this dialogue we seek references in the field of sociology, anthropology and education, which deal with the themes of gender and race (ADICHIE, 2015; BAIRROS, 1995; BAMISILE, 2013; CARNEIRO, 2006, 2018; COLLINS, 2012, 2016; DAVIS, 2012, 2016; GONZALEZ, 1979, 1981, 1984; HOOKS, 1995, 2018; MAMA, 2008, 2013; OYEWUMI, 2010; STACK, 2012) and quilombos (GUSMÃO, 1994; MIRANDA, 2012, 2015-16, 2018; MOURA, 1981; NASCIMENTO, 2019; NASCIMENTO, 2006b; NUNES, 2015-16). We note that the logic of motherhood in the community investigated is inscribed in the collective, not limited to the nuclear family nor restricted to biological children. That such a process goes through all the activities developed by women in the territory. We observe the investments made by these women so that their sons and daughters can continue their schooling, from Basic Education to Higher Education; how generations will be educated over time and the impact of public policies to access this schooling. We also identified the adversities faced in the school context, related to gender, race and ethnicity by marrons students. Regarding gender relations, we realize a way of educating boys and girls goes beyond socially established standards, both are taught to perform home and territory activities. However, this does not prevent sexist logics from reverberating in the community either during educational processes or in women's political action.