Decolonialidade do ensino religioso: análises e propostas curriculares para as escolas indígenas do Município de Caucaia/CE

Abstract

This research addresses decoloniality in Religious Education, focusing on the analysis and proposal of curricular approaches for indigenous schools in Caucaia. The central problem lies in understanding the tensions between the curriculum prescribed in official documents and the educational practices experienced by the Tapeba and Anacé communities, from a decolonial perspective. This study is grounded in the recognition that Religious Education has historically been shaped by colonial, catechetical, and homogenizing practices, thereby posing the challenge of overcoming such legacies through intercultural and decolonial approaches. The general objective is to analyze the official curriculum of this component, identifying its limitations, potential, and possibilities for proposals committed to decoloniality. The investigation understands the curriculum and legislation of Indigenous School Education as fields traversed by symbolic, epistemological, and political disputes. A qualitative approach is adopted, with bibliographic and documentary research, including laws, opinions, resolutions, and normative documents, as well as Political-Pedagogical Projects, Internal Regulations, and materials produced by indigenous communities, recognized as legitimate records of knowledge, memories, and spiritualities. This study analyzes the extent to which documents affirm a differentiated Religious Education curriculum, highlighting the participation of Indigenous leaders, teachers, and communities, as well as the recognition of spiritualities as constitutive dimensions of educational processes. The results indicate formal consonance with guidelines and highlight Indigenous identities, cultures, languages, and territorialities, advocating for educational practices rooted in the territory, the community, and ancestral narratives. However, limitations arising from the institutionalization of Indigenous schools are evident, as the differentiated curriculum does not always fully guide practices. Thus, a tension is identified between the prescribed and lived curriculum, in the face of specific educational logics that transcend disciplinary organization and are not always officially recognized.