{"title":"A integração de saberes sobre a Lua no Estágio Supervisionado/Licenciatura em Educação do Campo","authors":"Edilene Pereira Resende, Verônica Klepka, Rodrigo dos Santos Crepalde, Tânia Halley Oliveira Pinto","doi":"10.19091/reced.vi0.714","DOIUrl":null,"url":null,"abstract":"The text discusses the results of an experience of integration of knowledge in science teaching, carried out during the Supervised Internship in graduation of the Rural Education of a federal university. The objective of the project was to provide, through the traditional knowledge of a rural community in the municipality of Sacramento, Triângulo Mineiro region, recognition about the use of orientation by the phases of the Moon in social practices, especially those related to planting and harvest. The proposal was developed in a class of the 9th grade of Elementary School, with the aid of a model that allowed the visualization of the phases of the Moon linked to the information from the traditional knowledge of that rural community about theMoon in the plantations. This work takes Intercultural Education as a theoretical perspective and defends the necessary integration of the traditional knowledge of the rural people in the science education. The analysis of this experience shows that, even for students from the rural context, where there is still a close link between traditional knowledge about the Moon and social practices of planting and harvesting, scientific knowledge is still prioritized by these students, who attribute its value to the written account in books, whereas traditional knowledge often carries only oral transmission. The results also point to the potential for integrating knowledge from the rural’s own communities into the classroom, in order to recognize that, by giving voice to the knowledge constructed by the rural subjects, it is breaking with a secularway of exclusion of subjects, identities, knowledge and existences.","PeriodicalId":30442,"journal":{"name":"Revista de Ciencias da Educacao","volume":"1 1","pages":"87-111"},"PeriodicalIF":0.0000,"publicationDate":"2020-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Revista de Ciencias da Educacao","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.19091/reced.vi0.714","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
The text discusses the results of an experience of integration of knowledge in science teaching, carried out during the Supervised Internship in graduation of the Rural Education of a federal university. The objective of the project was to provide, through the traditional knowledge of a rural community in the municipality of Sacramento, Triângulo Mineiro region, recognition about the use of orientation by the phases of the Moon in social practices, especially those related to planting and harvest. The proposal was developed in a class of the 9th grade of Elementary School, with the aid of a model that allowed the visualization of the phases of the Moon linked to the information from the traditional knowledge of that rural community about theMoon in the plantations. This work takes Intercultural Education as a theoretical perspective and defends the necessary integration of the traditional knowledge of the rural people in the science education. The analysis of this experience shows that, even for students from the rural context, where there is still a close link between traditional knowledge about the Moon and social practices of planting and harvesting, scientific knowledge is still prioritized by these students, who attribute its value to the written account in books, whereas traditional knowledge often carries only oral transmission. The results also point to the potential for integrating knowledge from the rural’s own communities into the classroom, in order to recognize that, by giving voice to the knowledge constructed by the rural subjects, it is breaking with a secularway of exclusion of subjects, identities, knowledge and existences.