Meu barro é de Lagoinha: Trajetórias de vida e experiências cotidianas das mulheres quilombolas.

Abstract

This monograph is an ethnography carried out in the Quilombola Community of Lagoinha, located in the rural area of the municipality of Serra Branca, in the state of Paraíba. Aiming at analyzing the tangle of the social fabric of women in that community through their life histories, where visible heritages of their past appear, the struggles and challenges of rural life, and the empowerment / empowerment of women who reassign their daily and political practices. Current conceptions about the history of women and female leadership in the black and popular segments contributed to the analysis of the specificities of the relationships experienced by the women of Lagoinha. Through oral sources, they discuss the labor relations in Lagoinha, interspersed with gender issues, observing strategies for survival, demarcation of spaces and leadership. The women took part in the sustenance of the home, made long-lasting dishes, worked on the beans, agaroba, corn, cotton. Through the memory of the main female leaderships (madmen, leaders, guardians of memories) one seeks the understanding of these longings and the ways that are established in kinship relations. With this bias, we intend to examine the survival strategies and daily practices of these Quilombola women from Lagoinha. I use as a theoretical-methodological orientation the Oral History to retrieve and record the testimonies of eight black quilombola women from Lagoinha. In Oral History, I opted for life history interviews carried out in order to reveal the relationship between the social history and the individual trajectory of each deponent and thus to understand how they constructed their identities based on gender, race / ethnicity, sexuality, religion, others, taking as a scenario the events of Brazilian society. Therefore, at work, My clay is Lagoinha: life trajectories and daily experience of quilombola women. Throughout the research we spoke with some black authors,among them Angela Davis, bell hooks, Djamila Ribeiro, Carla Akotiene, Joice Berth, Jarid Arraes and Lélia Gonzalez. Of bell hooks, and Lélia, underlining the importance of autobiography, to take the lived experiences with the processes of oppression to investigate their own oppressions, that is, to learn to identify, in everyday experiences, the teachings of resistance practices developed to face the racism, sexism and patriarchal relations, and heterosexism, we have learned to turn experiences into lenses to look at and interpret the world's processes of empowerment and leadership of black women. Through intersectionality, the women of the community were transformed into instruments for the construction of their own organization, space for protagonism and the exercise of successful experiences in the challenge to the constituted powers. The feminist discourse is recreated from specific demands: the place of speech and listening of the black quilombola women of Lagoinha.