Black Corporeality: Afro-Brazilian Dance as an Antiracist Pedagogical Practice in the Early Years of Elementary School

Érika Leme Moraes; Washington Maciel da Silva

DOI: 10.22167/2675-6528-202602871

Article derived from a Course Conclusion Work (TCC), with content based on the student’s original work and adapted to the editorial format of the E&S Magazine with the support of the ResumeAI tool, an artificial intelligence solution developed by Instituto Pecege for textual synthesis and organization.

Summary

Despite the mandatory teaching of Afro-Brazilian history and culture in basic education institutions since 2003, its application in the school environment still occurs in a limited way. Given this scenario, the study analyzed how the corporeality of Afro-Brazilian dance can contribute to the implementation of this legislation, as well as investigate its potential as an educational tool. To this end, it used theoretical references on ethnic-racial relations, Afro-Brazilian dance, and anti-racist education. The research was conducted through documentary analysis and non-participant observation, with exploratory and descriptive actions, in classes of the initial years of Elementary School 1 in a private school in the city of São Paulo. The results indicated that the use of Afro-Brazilian dance in the educational context constituted a powerful pedagogical practice. This approach favored historical knowledge, expanded students’ contact with ancestral knowledge, promoted respect and appreciation for Black bodies and cultures, and encouraged the fight against prejudice. It was concluded that the practice strengthened the self-esteem of all involved, contributing to the construction of anti-racist dialogues and to the formation of a society that knows and values plurality.

Keywords: Afro-Brazilian dance; education; anti-racist education; ethnic-racial relations.

1. Introduction

From birth, the human body is a fundamental means of communication and interaction with the world. Movement is intrinsic to child development, facilitating the discovery of oneself and the environment, as well as promoting cognitive, psychomotor, and socio-emotional development (Fonseca, 2008). In this context, dance emerges as a natural and powerful expression.

In Brazil, dance has been part of the school routine since the early years, being regulated by legislation such as the Law of Directives and Bases of Education, LDB, Law nº 9394/1996 (Brazil, 1996), and by the National Common Curricular Base, BNCC (Brazil, 2018), which establish essential learning. However, the history of Brazilian education has been marked by a strong Eurocentric influence, which historically marginalizes and stereotypes African and Afro-Brazilian cultural manifestations in the school environment.

Despite the intense mobilization of black social movements, which culminated in the institution of Laws nº 10.639/2003 and nº 11.645/2008, making the teaching of Afro-Brazilian and indigenous history and culture mandatory in the curriculum, the effective application of these regulations is still limited in educational institutions (Fundação Itaú, 2024). This gap contributes to the perpetuation of structural racism and ethnic-racial prejudices, silencing voices and bodily narratives that were shaped by a Eurocentric education (Sodré, 2009).

Racism in the school environment produces profound effects on children’s self-esteem and psychosocial development, driving violence and dropout (Carneiro, 2020). The implementation of anti-racist education is, therefore, fundamental to deconstruct prejudice and promote the appreciation of ethnic-racial diversity (Pinheiro, 2023). The appreciation of Black knowledge in the school context is an important step towards confronting Brazilian racism and forming a more democratic society (Munanga, 2005).

In this scenario, the corporeality of Afro-Brazilian dance presents itself as a powerful pedagogical tool. It transcends the dualistic view between mind and body, understanding the individual in their integrated totality, where motor experience, cognition, affect, and culture are inseparably constituted (Martins, 2021). Dance acts as a means of transmitting ancestral knowledge, a form of cultural resistance and propagation of ancestry, allowing marginalized bodies to occupy spaces and narrate their own stories (Gomes, 2017).

Black culture, through its bodily practices, not only communicates but also educates, heals, and reconfigures ways of existing, serving as a path for the “restoration of knowledge” (Nego Bispo, 2015). Recognizing and integrating Afro-Brazilian dance into the school curriculum not only fulfills legal obligations but, primarily, enables students to learn about silenced histories and voices, strengthening cultural identity and the construction of critical awareness and respect for diversity, essential elements for confronting racial inequalities. Therefore, this study aimed to analyze how the corporeality of Afro-Brazilian dance can contribute to the implementation of legislation on Afro-Brazilian history and culture education, as well as to investigate its potential as an educational tool, using theoretical references on ethnic-racial relations, Afro-Brazilian dance, and anti-racist education.

2. Material and Methods

The present study was characterized as a research of an exploratory and descriptive nature, with a qualitative methodological approach. The objective was to analyze how the corporeality of Afro-Brazilian dance can contribute to the implementation of legislation on Afro-Brazilian history and culture teaching, in addition to investigating its potential as an educational tool. To this end, the research was carried out through documentary analysis and non-participant observation, as described in the subsequent sections.

The investigation was conducted in a private school, located in the western region of the municipality of São Paulo, which covers classes from Early Childhood Education to High School. The research participants were students from the initial years of Elementary School 1 and the school staff, observed in the subjects that make up the curricular component called “expression”, which includes Art, Physical Education, Music, and Theater classes. The institution predominantly serves families of high socioeconomic level, but has an affirmative action policy with scholarships.

The choice of the school was justified by its curriculum, which integrates the teaching of Afro-Brazilian culture, and by the publication, in 2022, of the Manual for Anti-racist Schools. This manual, developed by the school’s own ethnic-racial relations team under the supervision of Bento (2022), brings together theoretical information, reflections, and school practices. The institution has a history of developing projects that use Afro-Brazilian dance as a tool for diverse education, which made it a relevant empirical object for the study.

For data collection, documentary analysis of the school’s curricular guidelines and the Manual for Anti-racist Schools was employed, associated with non-participatory observation of the initial years of Elementary School 1 classes. These approaches aimed to answer specific questions: a) Is there training for teachers and school staff on the subject? b) What resources are used to engage families and what actions are promoted by the school? c) Can the introduction of Afro-Brazilian dance be considered a tool for developing healthier relationships at school?

Non-participatory observation was selected as the data collection method because it allowed the researcher to act as a spectator, without directly interacting with the environment or the observed subjects. This characteristic made it possible to experience the usual dynamics of school life without direct interference, ensuring the naturalness of behaviors. According to Gil (2019), this type of observation favors the analysis of conduct in its natural context, minimizing the influence of the investigator on the object of study and contributing to a more accurate understanding of pedagogical practices.

Documentary research was used to analyze diversified data sources, allowing the exploration of different perspectives on the object of study. Gil (2002) highlights that this method does not require direct contact with the researched subjects, which can confer greater veracity to the information, since direct contact circumstances can influence collection. Complementarily, Gerhardt and Silveira (2009) point out that documentary research, due to the diversity of sources, broadens the analytical view and the understanding of the dimensions of the issues studied. Sá-Silva et al. (2009) reinforce that documentary analysis contextualizes the object, allowing documents to be understood in their own contexts.

Additionally, a literature search was conducted in legal documents and the Pecege library to theoretically ground the study on ethnic-racial relations, Afro-Brazilian dance, and anti-racist education. Regarding ethical considerations, although the project was not submitted to a Research Ethics Committee (CEP), as it involved non-participatory observation and analysis of public domain documents, the anonymity of the institution and participants was guaranteed. The use of data was strictly academic, according to the term of agreement signed by the school.

The data collected through documentary analysis and non-participant observation were organized and analyzed qualitatively, seeking to identify patterns, themes, and relevant information to answer the research questions. No specific software was used for data analysis. During the writing phase of the work, the Google Gemini tool was used exclusively for spell checking, adaptation of technical vocabulary, and improvement of textual cohesion, with the author assuming full responsibility for the final content.

3. Results and Discussion

The analysis of the results revealed a complex and multifaceted panorama regarding the implementation of anti-racist education in the school context, highlighting the role of the corporeality of Afro-Brazilian dance. Initially, the research contextualized the legislative and social evolution that culminated in the mandatory teaching of Afro-Brazilian history and culture, evidencing that, despite normative advances, the effective implementation of these laws still faces significant challenges. The United Nations (UN), in a conference held in March 2026, classified the transatlantic slave trade as one of the most barbaric crimes against humanity, a recognition that underscores the historical debt and the need for reparation that underpin current legislation.

Historical records demonstrate that the struggle for the rights of the Black population in Brazil was marked by several achievements, driven by the articulation of social movements. The Federal Constitution of 1988 represented a milestone by establishing the fundamental rights of all citizens, including the recognition of the humanity and citizenship denied to the Black population for centuries. However, the Law of Directives and Bases of National Education (LDB), Law No. 9,394/1996, in its original version, remained silent on the racial issue, reflecting a gap in the approach to Brazilian identity.

To fill this gap and promote more inclusive education, Law nº 10.639/2003 was sanctioned, making the teaching of Afro-Brazilian and African history and culture mandatory in the curriculum. This legislation was not just an addition of content, but a political and pedagogical tool that aimed to deconstruct prejudices and value ethnic-racial diversity, as pointed out by Pinheiro (2023). The continuity of this reparation and recognition process was expanded by Law nº 11.645/2008, which extended the mandatory teaching to also include indigenous history and cultures, consolidating the foundation for an education that recognizes Brazilian plurality.

Despite the existence of these laws, the Itaú Foundation’s (2024) research on School Climate and Combating Racism in Schools, published more than two decades after Law No. 10.639/2003, indicated that the objective of combating structural racism and deconstructing ethnic-racial prejudices has not yet been fully achieved. The teaching of Afro-Brazilian and African history and culture remains without effective application in most educational institutions. This finding reinforces the importance of investigating pedagogical practices that can overcome this gap, such as the corporeality of Afro-Brazilian dance.

Federal Legislation

The National Policy on Equity, Education for Ethnic-Racial Relations and Quilombola School Education (PNEERQ), created in 2024, emerged as a strategic advancement to combat structural racism and overcome educational inequalities. This public policy establishes concrete actions, such as addressing inequalities in access and learning, especially in early childhood and secondary education for Black and Quilombola children. Furthermore, the PNEERQ provides for the continuous training of education professionals, the production of pedagogical materials, and the development of specific interdisciplinary projects, aiming to value diverse cultural expressions and guarantee the right to education in a fair and contextualized manner for all.

Legislation of the State of São Paulo

At the state level, the Secretariat of Education of the State of São Paulo (SEDUC-SP) aligned itself with federal guidelines, adhering to the PNEERQ in 2025. This adherence marked a new phase of actions aimed at combating racism in state schools. The 2025 School Census revealed that more than 50% of students in São Paulo state schools declare themselves as Black and mixed-race, which highlights the urgency and relevance of racial equity policies. The goals established by the State of São Paulo include the creation of specialized equity units, the development of anti-racist guides and protocols, bonuses for teachers who participate in training in education for ethnic-racial relations, and the review of curricular guidelines and Pedagogical Political Projects (PPPs) for the effective implementation of Laws nº 10.639/2003 and nº 11.645/2008.

Legislation of the city of São Paulo

The city of São Paulo, where the researched school is located, demonstrated significant progress with the publication of the guiding document “City Curriculum: Anti-Racist Education” in 2022 by the Municipal Secretariat of Education (SME). This document goes beyond suggesting content, providing comprehensive pedagogical guidelines for the effective implementation of anti-racist education in daily school life. Its approach ranges from management to educational practices, seeking to transform the fight against racism and the valorization of Afro-Brazilian history and culture into a structural commitment of the entire education network, not limited to isolated or specific actions.

Analysis of the researched school

The educational institution observed is a trilingual private school, located in the western region of São Paulo, which serves approximately 450 students in 2026, covering from Early Childhood Education to High School. Although the majority of students are from high socioeconomic level families, the school has an affirmative action policy that includes scholarships and discounts, aiming to broaden access. This socioeconomic characterization is relevant to understanding the opportunities for access to cultural and educational activities, especially those focused on the valorization of Afro-Brazilian culture, which are a pillar of the institution’s curriculum.

The choice of this school for the study was justified by its curriculum, which integrates the teaching of Afro-Brazilian culture, and by the publication, in 2022, of the “Manual for Anti-Racist Schools”. The school has a long-term history in developing projects that use Afro-Brazilian dance as a tool to promote diverse and inclusive education. The school’s infrastructure is extensive, with multifunctional environments and furniture that support pedagogical projects, and demonstrates concern for a sustainable and accessible environment, with natural ventilation and lighting, as well as access ramps between floors, reflecting a plural concern for the school community.

Pedagogical Team

The school’s pedagogical team is composed of professionals from diverse cultures and languages, subverting the premise of an educational system that historically determines which voices are relevant. This pluriverse environment, according to Nogueira (2015), challenges the hegemony of Western thought, valuing and interconnecting diverse philosophies, cultures, and knowledge, promoting autonomy and participation for all. Freitas (2011) highlights that diversity in the school environment is a crucial factor for the development of multicultural knowledge and for the improvement of human interactions.

The school’s anti-racist project, initiated in 2022, is ongoing and the management team is focused on promoting practices aimed at racial equity. The school community’s training on the subject occurs regularly through peer-to-peer and guest discussions, seminars, external courses, and encouragement for the expansion of specialized training. This systemic approach ensures that anti-racist education is not limited to isolated actions but is integrated into daily school life, promoting the construction of racial awareness and respect for diversity.

School community involvement

The participation of families in the school community is a notable aspect, evidenced by various meetings promoted by the institution. In 2025, the “book week” event addressed the theme of ancestral voices, and the school also promoted diversity week, June festivals, and other regional festivities, in addition to discussion circles on religious pluralism. These initiatives aim to broaden the repertoire of students and families, fostering the appreciation of difference and a culture of respect. In a “music festival”, families were invited to play the alfaia alongside students, an experience that transcends simple participation, bringing families closer to the school’s anti-racist proposal, as the alfaias are a symbol of ancestry and cultural preservation in Afro-Brazilian culture.

Presence of black dance in the educational daily life

Dance, in many African cultures, acts as a potent means of transmitting knowledge and affections, constituting itself as a sociocultural expression, a form of resistance, and the propagation of ancestry. The conception of corporeality in these traditions surpasses the dualistic view between mind and body, integrating motor experience, cognition, affection, and culture in an inseparable manner. Martins (2021) emphasizes that dance transmits knowledge “inscribed in the bodies,” which function as environments of memory, disseminating knowledge through corporal, gestural, and oral expressions.

Dancing is a natural characteristic of human development, serving as a form of communication, expression, and connection between body, space, and time. Dance allows individuals to express emotions, form communities, learn and disseminate cultures, and in some religions, connect with nature and the sacred. Black dance, in particular, constitutes a powerful tool for belonging and resistance, enabling the experience and propagation of ancestral traditions. The drums, gestures, and lyrics that narrate stories resemble the presence of griot masters, who, through orality, promote the circulation of knowledge, customs, myths, and stories of African peoples (Nego Bispo, 2015).

The trajectory of Mercedes Baptista, the first black prima ballerina of the Municipal Theater of Rio de Janeiro, as discussed by Passos (2022), illustrates the historical value of black dance for strengthening Afro-Brazilian identity and culture. This perspective highlights the importance of Afro-dance in respecting ancestors, welcoming newcomers, and ensuring continuity for new generations. In contrast, Sodré (2009) criticizes the domestication of bodies in traditional school dance, which often excludes the power of indigenous and African knowledge from curricula, devaluing and limiting the bodily narratives of these peoples.

In the school context, Afro-Brazilian dance emerges as an essential pedagogical tool for teaching the culture and knowledge of Black peoples, promoting plural, critical, and inclusive knowledge. It strengthens cultural identity, allowing historically marginalized bodies to occupy spaces and narrate their own stories. Gomes (2017) highlights that the recognition of Afro culture in the school space is crucial for building an anti-racist education that values historically invisibilized Afro-Brazilian knowledge, promoting the “repositioning of knowledge” proposed by Nego Bispo (2015).

In the observed school, students maintain contact with Afro-Brazilian dance throughout the academic year. Cultural manifestations such as Maracatu, Cavalo-Marinho, Jongo, and Cacuriá are addressed in the classes of the curricular component “expression”, as well as in festivities and daily activities. All content related to national culture is taught in Portuguese, valuing Brazilian cultural richness. The historical aspects and social relevance of these dances are transmitted both through body movement and through the storytelling of their histories, with the methodology of learning together, which actively involves students in the construction of new knowledge.

During the research, professors were observed explaining the cultural and social importance of Maracatu to the Black population, with an emphasis on Pernambucans who practice it in streets and religious celebrations. In one of the classes, it was possible to follow the proud speech and body language of a child as they discovered and recognized themselves as Black. At another moment, students and professors made a banner, learned loas, and crowned a queen and a king during an event that counted on the participation of the entire educational community, demonstrating the integration of dance into school life.

The corporeality, orality, joy, and respect present in Afro-Brazilian dance stimulate the construction of positive identities, re-signifying the Black body as a space of memory, resistance, and creation of meanings. Carneiro (2020) points out that school is often the first place where children come into contact with racism, and racist practices produce profound effects on self-esteem and psychosocial development, driving violence and abandonment. Racism is detrimental to educational processes and citizen formation, and Bento (2022) complements this view by discussing how society historically imposes the standardization of bodies, colors, movements, and gestures, often perceiving the moving body as an undisciplined body.

The pursuit of anti-racist education, which promotes knowledge and appreciation of Black culture, is one of the pillars of the researched school. Through a diverse teaching staff with constantly renewed training, as well as revised content and materials to teach with pedagogical intentionality, the school creates spaces that invite engagement and educators who promote Afro-Brazilian dances and games. In this way, the school builds, in its daily routine, practices that reaffirm identity, belonging, and respect for diversity. Anti-racist education, in this context, is not limited to isolated actions or commemorative dates, but is applied daily in classrooms, in conversation circles, and in spaces where dance teaches and enchants students, providing moments of learning and integral formation.

In summary, the research demonstrated that the corporeality of Afro-Brazilian dance, when inserted into the educational context, constitutes a powerful pedagogical practice for the implementation of legislation on the teaching of Afro-Brazilian history and culture. It favors historical knowledge, expands students’ contact with ancestral knowledge, promotes respect and appreciation for Black bodies and cultures, and encourages the fight against prejudice, strengthening the self-esteem of all involved. By allowing Afro-Brazilian culture to influence the curriculum and the body, education becomes a space of freedom and belonging, contributing to the construction of anti-racist dialogues and to the formation of a society that knows and values plurality.

4. Conclusion

This study sought to analyze how the corporeality of Afro-Brazilian dance can contribute to the implementation of legislation on the teaching of Afro-Brazilian history and culture, in addition to investigating its potential as an educational tool. It was verified that, despite the legal obligation established since 2003, the effective application of the teaching of Afro-Brazilian history and culture still faces significant challenges in the school environment. However, the research identified that the insertion of Afro-Brazilian dance in the educational context constituted a potent pedagogical practice, capable of transcending the merely normative approach of the legislation. It was observed that this practice favored historical knowledge, broadened students’ contact with ancestral knowledge, and promoted respect and appreciation for Black bodies and cultures, encouraging the fight against prejudice and strengthening the self-esteem of all involved.

The main contribution of this work lies in demonstrating that the corporeality of Afro-Brazilian dance, when integrated into the curriculum, not only fulfills legal obligations but, primarily, allows students to learn about silenced histories and voices, strengthening cultural identity. This approach transforms education into a space of freedom and belonging, contributing to the construction of anti-racist dialogues and the formation of a society that knows and values plurality. Thus, anti-racist education, when permeated by the bodily experience of Afro-Brazilian dance, proves to be an effective path to deconstruct prejudice and break the historical cycle of racial inequality in Brazil.

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