Waruá e o Morro da Boa Esperança no diálogo entre os Saberes das Ciências e o Conhecimento Tradicional Indígena Dâw

Abstract

This dissertation is composed of the presentation of the results obtained through the interactions and descriptions of the reality of the Dâw children. The general objective of the research is to analyze the Dâw indigenous child worldview, considering the dialogue between Morro da Boa Esperança and the Teaching of Sciences. The empirical fields are the Waruá Municipal Indigenous School located in the rural area and Morro da Boa Esperança located in the city center of São Gabriel da Cachoeira - Amazon. The subjects are the bilingual indigenous children of the Dâw ethnicity, in a multigrade classroom from 1st to 5th grade of elementary school. Given the reality, I have chosen the research in Anthropology, outlining Ethnography as a research method. The procedures for data techniques were Field Research, Field Diary, Participating Objection, Territorial Sketches and Oral History, with qualitative and descriptive approaches, because these methodological aspects valued the Dâw people in their uniqueness, since my presence in the field has placed me within the universe of Dâw children, even without speaking their language, thus broadening my comprehension, understanding and respect for the indigenous culture. I believe that the interlocutions of the Dâw children and indigenous adults worldview enriched the interpretation of the needed procedures for this writing. Therefore, research writing is also part of the methodology and is all on first person singular, becoming a central spot of all work. I emphasize here that I have not made the research by myself, I see the importance of my advisor presence throughout the construction and finalization process. I am aware that it is not performed alone, but with other people. This study is part of a research in the Masters Course in Education and Science Teaching in Amazon - UEA. The results contributed to broaden the vision of the relationship of scientific knowledge with the traditional Dâw indigenous knowledge, constructed in a simple way, in the daily life of these children and by the interpretations of the researcher. It made possible, of the cosmological world experienced by the Dâw children and favored the recognition of the socio-environmental space (Morro da Boa Esperança) to be worked. Given the above, I concluded that the Dâw child worldview occurs from the imaginary, and the relationship of scientific knowledge and traditional Dâw indigenous knowledge emerges from the place where these children live (Waruá), which means, by doing / learning and their daily holistic view of Morro da Boa Esperança, this is how they read the world. In short, I can say that the research does not sufficiently account for all the dimensions of the interconnection of this knowledge, only highlights some crosses of knowledge from the worldview of the Dâw children.