O nosso corpo ecoou: terra-corpo-território de jovens negras quilombolas

Abstract

Through the journey made since 2016 with the quilombo Cajá dos Negros - Batalha/AL, the research emanates from the field, permeated by collective looks and emotions and after its immersion in 2021, with the approval of the project “Grupo de Dança Dandara: Corporeidade negra quilombola and the ancestral affirmation of youth”, recognized by the “Eric Valdo Award Notice”, launched by the State Department of Culture of Alagoas. With this, the research aimed to analyze how the collective bodily experience of the Dandara dance group implies the expression of the earth-body-territory. The concept expressed captures the ontologies, knowledge and ethics of the eight young black quilombola women who make up the group and presents other experiences and ways of being possible in contemporary times. In its methodological aspect, the study integrated research-intervention as a practice in which subjects are inserted in order to build an interconnection between researching and intervening, observing and modifying, immersing and integrating, in the condition of generating transversality, using as research instruments the field diary, participant observation and collaborative meetings, which assume the interventional position of constituting themselves as a hermeneutic approach, in which the participants are referred to as producers of their own existence. The research lasted for eight months, with two monthly meetings being held to accompany rehearsals for the show, debates and field activities. The analysis is built through narratives, scenes, photographs, lyrics and performances accompanied throughout the study, portrayed in their singularity and plurality. The reflected perspectives portray the idea of landbody-territory presented as a conceptual encounter capable of converging the experiences of bodily traces, traces historically left in the territory, branches and ancestral roots present in a fragmentary way that persists over time and, converge when finding in the dance and corporeity of these young black quilombolas a vital state of interaction. Finally, we conclude that dance becomes land-body-territory at the moment it is decided that it will trace movements that express everyday life, that tells about political and social struggles and obstacles, at the moment it racializes and places the female body as a central movement, expressing gender in its emotional depth, in its power of knowledge and ethical vitality.