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Revista Sul-Americana De Filosofia E Educação – RESAFE Revista Sul-Americana de Filosofia e Educação – RESAFE DOS CAMINHOS PARA A AFROCENTRICIDADE: UMA EXPERIÊNCIA NO PRÉ-VESTIBULAR DO QUILOMBO CABULA Gabriel Swahili Sales de Almeida1 RESUMO: Este artigo se baseia em um dos capítulos de nossa dissertação de mestrado, "Falamos em nosso próprio nome: estudantes do Quilombo Cabula", apresentada ao Programa de Pós- graduação em Educação e Contemporaneidade da Universidade do Estado da Bahia no ano de 2007 e objetiva apresentar a experiência do pré-vestibular mantido pelo Quilombo Cabula enquanto per- curso para o desenvolvimento de práticas educativas afrocêntricas. Para tanto, iremos discutir as- pectos gerais da educação universitária no Brasil e do movimento de auto-inscrição realizado pela comunidade negra no chamado Ensino Superior, especialmente através dos pré-vestibulares popu- lares/comunitários. Por fim apresentaremos o Quilombo Cabula e seu curso preparatório para a universidade, discutindo como sua trajetória se relaciona com a abordagem da afrocentricidade aplicada na educação. PALAVRAS-CHAVE: Cabula; Afrocentricidade; Pré-Vestibulares Comunitários; Educação Afrocen- trada; Acesso à Universidade. RESUMEN: Este artículo se basa en uno de los capítulos de nuestra disertación de maestría, "Ha- blamos en nuestro propio nombre: estudiantes del Quilombo Cabula", presentada al Programa de Pós-graduação em Educação e Contemporaneidade da Universidade do Estado da Bahia en el año 2007 y objetiva presentar la experiencia del curso preuniversitario mantenido por el Quilombo Ca- bula como camino para el desarrollo de prácticas educativas afrocéntricas. Para ello, vamos a discu- tir aspectos generales de la educación universitaria en Brasil y del movimiento del auto-inscripción realizado por la comunidad negra en el llamado Enseñanza Superior, especialmente a través de los preuniversitario populares/solidarios. Por fin presentaremos el Quilombo Cabula y su curso prepa- ratorio para la universidad, discutiendo cómo su trayectoria se relaciona con el abordaje de la afro- centricidad aplicada en la educación. Palabras clave: Cabula; Afrocentricidad; Preuniversitarios Comunitarios; Educación Afrocentrada; Acceso a la Universidad. *Após séculos de resistência à escra- cional como resultado do violento processo vização, colonização e dominação racial de escravismo europeu, por outro, os siste- (DIOP, 1991; ANI, 1994; NASCIMENTO, mas educacionais das sociedades assentadas 2002) as comunidades de origem africana na escravização colonial não foram dese- na Diáspora encontram-se frente a um di- nhados com melhor dos interesses das pes- lema de grandes proporções no que toca sua soas de origem africana em mente. Sistemas educação e a educação das novas gerações. e processos educacionais excludentes e/ou Por um lado, há uma desagregação ou, ao carregado de estereótipos contribuem para menos, um esgarçamento dos meios origi- a manutenção das desigualdades sócio- nais de transmissão e construção intergera- raciais ao mesmo tempo que monopolizam a produção de conhecimento nas socieda- * Professor Adjunto do Departamento I da Faculdade des modernas. de Educação da Universidade Federal da Bahia e O dilema das pessoas negras é, en- membro afiliado do Departamento de Africologia e Estudos Africano-americanos da Temple University, tão, adentrar um sistema educacional que, Filadélfia/EUA. E-mail: [email protected] ALMEIDA, Gabriel Swahili Sales de. Dos caminhos para a afrocentricidade: uma experiência no pré- vestibular do Quilombo Cabula. Revista Sul-Americana de Filosofia e Educação. Número 31: mai.-out./2019, p. 101-118. DOI: https://doi.org/10.26512/resafe.vi30.28259 Revista Sul-Americana de Filosofia e Educação - RESAFE 102 por herança e prática contemporânea, as cente. Seguindo a tônica do modelo propos- destina majoritariamente a invisibilidade e to pela Democracia Racial, a sociedade bra- subjugação ou estar ao largo deste sistema e sileira nunca se esquivou de racializar o reduzir suas chances de acessar conheci- crime, na medida em que sempre manteve mento sistematizado - cada vez mais neces- nos registros policiais critérios raciais, mas sário para a coexistência no mundo moder- só passou a adotar questões acerca da defi- no. Frente a este dilema o povo negro no nição racial e de cor nos vestibulares em Brasil vem, historicamente, desenvolvendo 1999, na Universidade do Estado da Bahia, formas de auto-inscrição que buscam rever- que figurou como pioneira neste quesito ter o binômio exclusão/estereotipização. (GUIMARÃES, 2003, p. 203). Um estudo Neste sentido, o chamado Ensino Superior produzido pelo Programa Políticas da Cor tem sido palco privilegiado de disputa pela apresenta dados acerca das disparidades comunidade negra, já que tem sido usado raciais nas universidades do país: para reificar a estratificação sociorracial brasileira. As informações do Censo Demográ- O problema do reduzido acesso da fico de 2000, aqui analisadas, mos- tram que da população de 18 anos comunidade negra às universidades brasi- ou mais de idade (aproximadamen- leiras manifesta-se não apenas no inexpres- te 109 milhões de pessoas), 81,4% sivo número de estudantes universitários não tinham concluído o nível médio negros e negras em relação ao contingente de estudos e que entre os que o ti- nham concluído, menos de 15% (3 de pessoas negras no conjunto demográfico milhões de pessoas), freqüentavam do país, mas também no subsequente des- o ensino superior. Entre estas, des- serviço prestado pelas instituições universi- taca-se o fato de que quase 79% se tárias ao povo negro e à sociedade como um identificam como brancas, percen- tual significativamente mais alto todo através de, I), a negação da matriz de que o da população desta cor na saberes e fazeres de bases africanas e, II), a mesma faixa etária, 55,4%, enquan- perpetuação de mitos, teorias e estigmas em to que indígenas, pardos e pretos prejuízo dos povos negros. À concreta sub- apenas alcançam a 19,4% do total destes estudantes, menos da metade representação do povo negro nos quadros do que eles representam no total do universitários1 - expressão maior e oficial da mesmo grupo de idade (43,4 %). produção de conhecimento nesta sociedade (PETRUCCELLI, 2004, p. 7) – soma-se o complicador da completa au- O quadro de desigualdade racial na sência nas universidades públicas brasilei- educação que encontramos no ano 2000 já ras, até o ano 2000, de registros sobre a se encontra relativamente impactado pela identificação de cor/raça de seu corpo dis- histórica ação política e educacional do po- vo negro em geral e dos movimentos negros 1 Segundo CANDAU e GABRIEL (2000), as estatísti- em particular; bem como de outras forças cas no ano 2000 apontavam que menos de 5% das que se atrelaram à chamada luta antirracis- universitárias e universitários eram negras e negros. As autoras afirmam que 1993, com base no Censo do ta. Vanda MACHADO (2002), fazendo refe- IBGE de 1991, este número resumia-se a apenas 1,7%. Número 31: mai.-out./2019 Revista Sul-Americana de Filosofia e Educação - RESAFE 103 rência ao que chama de “Arquivos Vivos” do criação de cursos de preparação pa- Ilê Axé Opô Afonjá, rememora uma já pro- ra o vestibular. Organizados geral- mente a partir do trabalho voluntá- verbial frase da importante sacerdotisa e rio de militantes e simpatizantes, fundadora desta Comunidade-Terreiro do que se dispunham a ensinar gratui- Cabula, a Yalorixá Eugênia Ana dos Santos, tamente, ou a um preço puramente Mãe Aninha, que exorta como norma de simbólico, a jovens negros da peri- feria do Rio de Janeiro, São Paulo e vida para suas filhas e filhos de Santo “ter de outras grandes cidades brasilei- anel no dedo e viver aos pés de Xangô”. O ras, esses cursos funcionavam, e princípio apontado por esta frase se mani- ainda funcionam, em espaços físicos festou na criação de uma escola infantil no cedidos por entidades religiosas ou associações comunitárias. Estima-se Ilê Axé Opô Afonjá, que leva o nome de sua hoje em mais de 800 o número des- idealizadora. Para nós, as atuais lutas e mu- ses núcleos espalhados por todo o danças no quadro educacional do povo ne- País. O mais famoso e mais amplo gro no Brasil derivam de iniciativas como desses cursos é o Pré-Vestibular pa- ra Negros e Carentes, no Rio de Ja- estas, onde “ter anel do dedo” representa neiro, e o Educafro, em São Paulo, adquirir conhecimento e reconhecimento ambos ligados à Pastoral Negra da dentro do status quo, sem, no entanto, se Igreja Católica e liderados pelo Frei afastar de sua matriz civilizatória e comu- David [...]. (GUIMARÃES, 2003, p. 206) nal, destacada na reverência à potência de Xangô. As práticas de educação do povo O recente processo de construção de negro no país ao longo do século XX envol- cursos pré-vestibulares como uma alternati- vem desde atividades fundadas nas lideran- va na preparação de grupos historicamente ças político-religiosas das comunidades ne- alijados do acesso à universidade tem ori- gras, passando pelo permanente e cotidiano gens diversas. Contando com maior expres- trabalho de milhares de negras e negros sividade quantitativa, tanto em número de anônimos, até ações mantidas por organiza- pessoas atendidas quanto de núcleos – isto ções de Movimento Negro, como a escola é, unidades onde funcionam as turmas – o primária da Frente Negra Brasileira, na dé- eixo Rio-São Paulo representa hoje o maior cada de 1930, e os cursos ministrados pelo pólo de pré-vestibulares. A atual configura- TEN – Teatro Experimental do Negro – nos ção do chamado Movimento de Pré- anos 40/50. Nos anos 90 do
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