<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2178-4612</journal-id>
<journal-title><![CDATA[Conjectura: Filosofia e Educação]]></journal-title>
<abbrev-journal-title><![CDATA[Conjectura: filos. e Educ.]]></abbrev-journal-title>
<issn>2178-4612</issn>
<publisher>
<publisher-name><![CDATA[Universidade de Caxias do Sul]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2178-46122021000100108</article-id>
<article-id pub-id-type="doi">10.18226/21784612.v26.e021017</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[A descolonização do pensamento e a perspectiva em Ciência, Tecnologia e Sociedade]]></article-title>
<article-title xml:lang="en"><![CDATA[The decolonization of thought and the perspective in Science, Technology and Society]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Lourenço]]></surname>
<given-names><![CDATA[Ana Paula Nascimento]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Haliski]]></surname>
<given-names><![CDATA[Antônio Marcio]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Baptistella]]></surname>
<given-names><![CDATA[Rogério]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="A01">
<institution><![CDATA[,Instituto Federal do Paraná Programa de Pós-Graduação em Ciência, Tecnologia e Sociedade ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<aff id="A02">
<institution><![CDATA[,Instituto Federal do Paraná Programa de Pós-Graduação em Ciência, Tecnologia e Sociedade ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<aff id="A03">
<institution><![CDATA[,Instituto Federal do Paraná Programa de Pós-Graduação em Ciência, Tecnologia e Sociedade ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2021</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2021</year>
</pub-date>
<volume>26</volume>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S2178-46122021000100108&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S2178-46122021000100108&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S2178-46122021000100108&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo A filosofia e os filósofos ocidentais, desde sua gênese na Grécia Antiga, acreditavam que apenas os gregos possuíam epistemologias e racionalidades. As sociedades africanas, por exemplo, eram consideradas a-históricas e tinham sua contribuição na estruturação do conhecimento científico negada pelos filósofos ocidentais. Durante muitos séculos, essa ideia foi difundida ao redor do mundo, inclusive, durante o projeto de colonização das Américas. Assim, o objetivo deste artigo é compreender, através de uma revisão bibliográfica, como a falta de reconhecimento dos povos diásporos por parte da filosofia ocidental acarretou o silenciamento da filosofia africana, articulando os estudos em Ciência, Tecnologia e Sociedade (CTS) como aliados no processo de descolonização do conhecimento da sociedade brasileira. Com o intuito de deslocar o pensamento do eurocentrismo, nosso referencial teórico é composto por filósofos pós-coloniais e/ou descoloniais, como Dantas (2018), Ribeiro (2017), Fanon (1968), Quijano (2005, 2009), dentre outros, que, através de seus estudos, evidenciam a necessidade de libertação do colonialismo presente na diáspora. De início, apresentamos, brevemente, o berço da filosofia ocidental, destacando a ausência da filosofia africana em sua concepção, e as duas ferramentas desenvolvidas pelo eurocentrismo para este fim: o epistemicídio e a colonialidade. Na sequência, relacionamos o conceito de descolonização com os estudos em CTS, uma vez que ambos visam a romper os paradigmas estabelecidos pelo modelo predominante de ciência. Por fim, nas considerações, apontamos os desafios e as perspectivas da educação brasileira sobre o ensino de filosofia africana, através de uma visão afroperspectivista, indicando possíveis caminhos para uma descolonização do conhecimento em sociedades afrodiaspóricas. As investigações, estabelecidas no presente artigo, têm como ponto de discussão a importância do ensino de filosofia africana em países afrodiaspóricos, especialmente no Brasil. A principal intenção, aqui, é apontar horizontes que vão além da filosofia ocidental.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract Western philosophy and philosophers, since its genesis in Ancient Greece, believed that only Greeks possessed epistemologies and rationalities. African societies, for example, were considered a-historical, and western philosophers denied their contributions to the structuring of scientific knowledge. For many centuries this idea was spread around the world, including during the colonization project of Americas. Therefore, the objective of this article is to understand, through a bibliographic review, how the lack of recognition of diaspora societies by western philosophy has led to the silencing of African philosophy, articulating the studies of Science, Technology and Society (STS) as an ally in the process of decolonization of knowledge in Brazilian society. In order to displace the thought of Eurocentrism, our theoretical reference is located in post-colonial and/or decolonial philosophers as well as Dantas (2018), Ribeiro (2017), Fanon (1968), Quijano (2005; 2009), among others, who through their studies highlight the need for liberation from colonialism present in the diaspora. First of all, it briefly presents the cradle of Western philosophy, highlighting the absence of African philosophy in its conception through two tools developed by Eurocentrism: epistemicide and coloniality. In the sequence, the concept of decolonization is articulated with the studies in Science, Technology and Society (STS) in order to break with the paradigms established by the predominant model of science. Finally, the considerations point out the challenges and perspectives of Brazilian education on the teaching of African philosophy, through an afroperspectivist vision indicating possible paths for a true decolonization of knowledge in aphrodiasporic societies. The investigations established in this article address as a point of discussion the importance of the teaching of African philosophy in aphrodiasporic countries, especially in Brazil. The main intention here is to point out horizons that go beyond Western philosophy.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[Filosofia africana]]></kwd>
<kwd lng="pt"><![CDATA[Ciência, Tecnologia e Sociedade]]></kwd>
<kwd lng="pt"><![CDATA[Afrodiaspórica]]></kwd>
<kwd lng="en"><![CDATA[African philosophy]]></kwd>
<kwd lng="en"><![CDATA[Science, Technology and Society]]></kwd>
<kwd lng="en"><![CDATA[Aphrodiasporic]]></kwd>
</kwd-group>
</article-meta>
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