"The body has agroecological memory": African heritage and knowledge of the black peasantry in the Quilombola EJA (Youth and Adult Education) of Lagoa da Pedra (PE)
Body-memory; Agroecology of memory; Black peasantry; Quilombola education; Afrikan heritage.
This dissertation investigates the confluences between the agroecological knowledge of the quilombola Black peasantry and the formal educational processes experienced in Youth and Adult Education (YAE) within the quilombola community of Lagoa da Pedra, located in the municipality of Bom Conselho, Pernambuco, Brazil. The study is grounded in the understanding that the body carries memory and that this memory, rooted in Afrikan heritage, manifests itself in relationships with the land, food production practices, orality, and community organization, constituting a lived form of agroecology that predates its institutionalization as a scientific field. Anchored in Black-centered and decolonial epistemologies, the research adopts a qualitative approach and is guided by the Ukumelana Methodology (MUká), understood as an ethical, political, and epistemological stance that recognizes territory, body-memory, and orality as legitimate sites of knowledge production. The investigation is developed through community coexistence, aquilombada observation, and attentive listening to oral narratives, which are understood as technologies for preserving collective memory and enabling the intergenerational transmission of knowledge. The findings reveal that agricultural practices in Lagoa da Pedra are organized according to agroecological principles based on biointeraction, care for the land, natural time cycles, and collectivity, expressing a rationality specific to the quilombola Black peasantry. These knowledges, inscribed in the body and in the historical experience of the community, constitute what this research defines as an agroecology of memory. Within the school context, particularly in the curricular component Agroecology and Quilombola Territorialities of YAE, a confluence between organic, territory-based knowledge and school-based knowledge is observed, revealing the school as an extension of the territory and as a space for valuing community experiences. The study concludes that recognizing body-memory and Afrikan-diasporic heritages within educational processes contributes to the construction of counter-hegemonic pedagogical practices, reaffirming the centrality of quilombola Black peasantry knowledge in education, agroecology, and the struggle for permanence in the territory.