Escola indígena e ensino da língua : uma análise das práticas de bilinguismo do povo Fulni-ô

Abstract

From the Catechist and Christianizing vision, with religious, integrationist and assimilationist missions, with State policies and bodies such as Indian Protection Service (SPI) and National Indian Foundation (FUNAI), to the vision of an Intercultural, differentiated and specific Indigenous School Education. This is the vision we have of the Marechal Rondon Indigenous School, our field of research, which since its establishment has been seen by the community as a strong instrument of resistance and an ally of the people. Thereby, we propose to realize in that school the following researc: “Indigenous school and language teaching: an analysis of the sociolinguistic practices of the Fulni-ô people. Therefore, we proposeas the aim of this study to analyze the sociolinguistic practices of the Fulni-ô people and their connections with language teaching in indigenous schools.Our theoretical contribution to discuss the ethnography of the Fulni-ô people is based on studies by Secundino (2000); Quirino (2006); Barbalho (2013); Hernádez-Díaz (2013) Melo (1929); Pinto (1956). Tothe discussion about Indigenous School Education, Language Policies, bilingualism and language teaching in indigenous schools were contributed in research byAlmeida (2001); Grupioni (2001) Maher (2005); Amaral (2005); Barbalho (2012); Cunha Júnior (2016); Kanapp (2016); Bonfim (2017); Durazzo (2018, 2019); Grosjean (2018) e Cunha (1990). For the construction of this work, we realized an ethnographic research based on the beliefs of Malinowski (1978); descriptive, according to Gil (1999); qualitative according to the postulation of Trivinõs (1987) and Minayo (2010). For data collection, we chose to use interviews, questionnaires, documental and bibliographical research and conversation circles. We had Portuguese and mother tongue, Yaathe, teachers as collaborators, the coordinator of the Fulni-ô schools, parents and one of the representatives of the people's leadership, the Pajé (an indegenous leader), totalizing 09 collaborators.Thus, from the generation, collection and analysis of data, with this study we can infer that the Marechal Rondon Indigenous State School is situated in a boundary space, promoting access to the knowledge of non-indigenous society, without moving away from the social, cultural and linguistic practices of the people. Furthermore, the school develops a proposal for intercultural school education, which differs from the others and, at the same time, becomes specific to what the Fulni-ô people do. Concerning to language teaching, we strongly perceive the presence of the people's mother tongue, Yaathe, within the school space and, moreover, the developingof different social and linguistic strategies and practices between the school and the community. So that, teaching the mother tongue at school becomes a strong instrument in the affirmation of ethnic identity and cultural strengthening.One aspect that we point out as important for the maintenance and transmission of the language is the systematization of the Yaathe language. That way, we identify the need for standardization of writing so that better teaching practices can be developed at school. We present aspects related to the state of Pernambuco, which despite the fact that much has already been advanced due to the insistence of indigenous peoples, and its ineffectiveness in promoting linguistic policies for the strengthening and vitalization of the languages of the original peoples. In this way, the bilingual teaching promoted in the schools of the Fulni-ô people is very important for the maintenance of the bilingualism of the Fulni-ô indigenous ethnic group.