Manifesto Por Um Currículo Franco - Conversas Complicadas No Ensino de Química

E-ISSN 2359-6856
DOSSIÊ TEMÁTICO
COMPLICATED CONVERSATION IN CHEMICAL EDUCATION:

MANIFESTO FOR A CURRICULUM [MARIELLE] 'FRANCO'
CONVERSAS COMPLICADAS NA EDUCAÇÃO QUÍMICA: MANIFESTO POR UM CURRÍCULO
[MARIELLE] 'FRANCO'
Franklin Kaic Dutra-Pereirai
A
Universidade Federal do Recôncavo da Bahia (UFRB), PPGECID/UFRB, Amargosa, BA, Brasil
Recebido em: dd mmm. aaaa | Aceito em: dd mmm. aaaa

Correspondência: Franklin Kaic Dutra-Pereira (franklinkaic@gmail.com)
Abstract
It is intended, in this essay, to talk, complicatedly, about the possible displacements for the
transgression of the universidadescolas, of anti-racist chemistry, given the repercussions,
the murders, the genocide of the Brazilian population, especially black and indigenous. I
propose (re)thinking about the school and a 'frank' curriculum – alluded to Marielle Franco
– which requires that the democratic body be strong. Considering this, I launch the
manifesto for a frank curriculum, which has people, who have a voice, who have daring of
existence. Based on postcolonial writings and moving on to southern epistemology, I
reaffirm the importance of blackening curricula, universidadescolas and chemistry, to
postpone the ends that are put into practice. I conclude by positioning myself in the defense
of democracy, of a plural and frank curricular policy, of a multicultural chemistry,
reaffirming the "danger of the unique history", so there is a need for a frank curriculum,
with the face of Brazil, especially respecting and valuing the knowledge of african, Afro-
Brazilian and indigenous peoples, to (re)invent chemistry and the frank curriculum.
Keywords: chemical education; anti-racism; postcolonialism; southern epistemology;
Franco Curriculum.
Resumo
Objetivo, neste ensaio, conversar, complicadamente, sobre os possíveis deslocamentos para

a transgressão das universidadescolas, da Química antirracista, dada as repercussões, os
assassinatos, o genocídio da população brasileira, sobretudo, preta e indígena. Proponho
(re)pensar a escola e um currículo ‘franco’ – fazendo alusão a Marielle Franco –, o que
requer que a instância democrática esteja forte. Considerando isso, lanço o manifesto por
um currículo franco, que tem gente, que tem voz, que tem ousadia da existência. Apoiado
nos escritos pós-coloniais e partindo para a epistemologia do sul, reafirmo a importância de
enegrecer currículos, as universidadescolas e a química, para adiar os fins que estão postos
em prática. Concluo me posicionando na defesa da democracia, de uma política curricular
plural e franco, de uma química multicultural, reafirmo o “perigo da história única”, por
isso há necessidade de um currículo franco, com a cara do Brasil, sobretudo respeitando e
valorizando os conhecimentos dos povos africanos, afro-brasileiros e indígenas, para
(re)inventar a Química e o currículo franco.
Palavras-chave: educação química; antirracismo; poscolonialismo; epistemologia do sul;

Currículo Franco.
2023 Dutra-Pereira. Este é um artigo de acesso aberto distribuído sob os termos da Licença Creative
Commons Atribuição Não Comercial-Compartilha Igual (CC BY-NC- 4.0), que permite uso, distribuição e reprodução para
fins não comercias, com a citação dos autores e da fonte original e sob a mesma licença.
Starting a conversation, always complicated, about colonialism in Chemistry
"I believe that it is necessary to recognize and debate

these and other relations of domination to create
conditions of advancement for another type of society
and other civilizing pacts. Relations of gender
domination, race class, origin, among others, have a lot
of similarity in the way they are constructed and
perpetuated through pacts, almost always not explained.
In this sense, I focused my attention on the whiteness and
the narcise pacts that keep it." .
(CIDA BENTO, 2022, p. 15).
I start this text with an open invitation, from the readings that cross my scientific
spirit: let us postpone the end of the world (KRENAK, 2019; MERLADET, SÜSSEKIND,
2020), the end of school, the end of the university, the end of chemistry, the end of the genre
(DUTRA-PEREIRA, 2021; BARBOSA DOS SANTOS, DUTRA-PEREIRA, BORTOLAI,
2022), or rather the "end of the end world" (SÜSSEKIND, MERLADET, d'AVIGNON, 2022)
and we bet on "conversations, always complicated" (SÜSSEKIND, SANTOS, 2016).
When we were crossed by the insertion of Chemistry, as an area of knowledge in
Basic Education, it is necessary to revisit our ancestors (not so far) to understand that this
Science – increasingly forgotten and abandoned in educational reforms in Brazil, especially in
the Reform of High School – is racist and was structured in a theoretical-practical framework
in a patriarchal modus operandi , sexist, conservative, colonizing, LGBTQIA+phobic and
Christian.
This statement directly impacts the structures of Chemistry, as an area of knowledge
and deepening of Education in Brazil, since we no longer admit that a science that directly
attacks and reinforces the segregation and patriarchal and colonizing precepts of the area of
knowledge is taught. Therefore, the title of this essay: "Complicated conversations in
Chemical Education: manifested by a Curriculum [Marielle] 'Franco'", skewed and resonated
by the readings of the aforementioned articles.
That said, I bring in this text, written from several conversations, mostly and always
complicated, about the impacts of reaffirming, consolidating and institutionalizing, as
curricular policy, the science Chemical racist, heterocentric, whitecentric and with archaic
practices, traditional that express and consolidate the experimental positivist view of
Chemistry, considering only the Eurocentric and North Americanized contributions.
Revista Interinstitucional Artes de Educar. Rio de Janeiro, V. XXX, N.XXX - pág. XXX-XXX mês-mês de 20XX:
“xxxxxxxxxxxxxxxxxxxxxxxxxxxxx” – DOI: 10.12957/riae.xxx.xxx
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Therefore, we at SNORE, as a research collective that since 2019 questions the
absolute truths, as well as the consolidation and naturalization of prejudices of society,
science and technology, is that I build this conversation for more and more, stir, swing, tear
out the racist, patriarchal and colonizing structures that have become dense in the formative
spaces, in a possible attempt to postpone the "end of the world and the school" (DUTRA-
PEREIRA, 2023), because there is no way to be anti-racist, if we do not mess with the racist
culture that has intensified and institutionalized – especially in the Bolsonaro government
(2019-2022) – in the world and in the universities (FREITAS-FILHO; SÜSSEKIND, 2021).
In this way, I start from the theoretical-methodological-epistemic assumption of
conversation, always complicated, as a research methodology (RIBEIRO; SOUZA;
SAMPAIO, 2018) and possibility of transgressing and subverting these naturalized,
consolidated and institutionalized experiences in the universidadescolas, from our [life]
stories by understanding that
[...] talking with -between-about [...] the life and teachings of the various learning
spaces throughout the [...] professional academic trajectory, will enable us to think
us from the with each other, so that one can put out the different concerns of the
constructs that he began to make as a researcher-curious teacher [...] in Basic
Education and [...] higher education. I talk because I want to be heard and nothing
better than talking to words. That's why the need to scientificize to understand it as
scientific conversations. (DUTRA-PEREIRA, 2021, p. 6).
Because it is a conversation, always complicated, as Maria Luiza Süssekind said,

perhaps some information will be repeated, after all, the racism practiced in everyday and
institutionalized situations are repeatable since the process that enslaved and decimated
thousands of people who are fighting for the reconstruction of this country, when we were
invaded, in a process that still insists on reaffirming: "Discovery of Brazil". Contrary to this,
in other words, we had: invasion, persecution, annihilation, murder, eugenics, falcatrua, theft,
etc., in Pindorama – a name given to what we now know as "Brazil" by the indigenous before
the white-centric and, above all, European invasion.
Thus, I present here in this essay the need to reaffirm what different anti-racist authors
have brought to the debate, in addition to evidencing routes, exits, unfolding, crossings,
questioning, displacements, and reaffirm the need to reinvent curricula, frank, so that it is
decolonial, antipatriarchal, anticolonial, postcolonialist and difference (MACEDO, 2006; DE
FIGUEIREDO, 2017; GALLO, 2018), in an attempt to postpone the end of the world and the
end of school (SÜSSEKIND, MERLADET, d'AVIGNON, 2022), because a structure, an
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educational system that still persists in daily racist practices (ALMEIDA, 2019), especially in
chemistry classes, are thrown to an end. I insist that there is still time for change!
To look at this debate, I will present in the course of the text, possible displacements
to the resonance, resistance, subversion and transgression of a school, a university, an anti-
racist chemistry, given the repercussions, the murders, the genocide of the Brazilian
population, especially black and indigenous, when we consider the case of Marielle Franco –
silent by 13 shots in his car – and the Yanomamis peoples – left to die, especially from
hunger, by former President Bolsonaro (2019-2022) and former Minister Damares.
Marielle Francisco da Silva (July 27, 1979 – March 14, 2018), known as Marielle
Franco, was a Brazilian sociologist and political. Mari, as she was known among her
friends, friends and co-workers, was presenting herself as a woman, black, mother,
sociologist and tide offspring! Now Marielle Franco is also a symbol of the struggles
of all women who want a world free of oppression. No for nothing, the phrase
"Marielle is seed" took over the world. On March 14, 2018, she was shot dead by
her driver, Anderson Pedro Mathias Gomes, in Estácio, Central Rio de Janeiro.
(WIKIFAVELAS, 2022, s/p.)
[...] As illegal mining nuclei proliferate and grow in the different regions of the TIY
[Yanomami Indigenous Land], the communities seen feel the loss of "control"
over their living space. This is because insecurity deters them from moving around
the region, either because of explicit threats from prospectors against their lives or
because of the simple hostile presence of non-indigenous peoples. The complaint of
leaders about the intense circulation of heavily armed prospectors and the
consequent intimidation so that the indigenous peoples are in line with the
conditions imposed by the invaders are recurrent. In many reports, community
members said they suffered from the restriction of their free movement in the
Indigenous Land, no more enjoying areas used for hunting, fishing, swidden, and
terrestrial and aquatic communication with communities of the same multi-
community group.
[...]
Other serious violations of the fundamental rights of the affected peoples are
associated with this. For example, the injury to the rights to the appropriate
environment and access to drinking water, resulting from the accumulation of socio-
environmental impacts found [...] . Also, serious restrictions on the exercise of the
right to adequate food by indigenous communities, to the extent that this restriction
on the use of their traditional territory prevents the full functioning of their
productive system (ASSOCIATION WANASSEDUUME YE'KWANA, 2022, p.
112).
Thus, considering our people, our history, our struggle and our power of voice, I write
this text, to bet on other possibilities that overlap on the decolonial chemical thought, betting
on a multicultural society and that values the various knowledge of its people, of its nation,
especially those that have always been thrown to "there", below the equator (SANTOS, 2007;
SÜSSEKIND; COUBE, 2020) and who are surviving, or rather, who have always survived on
the margins of social inequality.
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Therefore, the problematizations permeate the questions: How does the curriculum [of
chemistry] persist in practices that are configured, consolidated and institutionalized
nationally as racists? How do the chemistry taught in schools reinforce the ideal imaginary of
the white-centered? What anti-racist curricula are possible to postpone the end of the world
and the end of school?
I intend, then, to present perceptions, as a white, privileged and gay researcher, to
launch the debate and the invitation to colleagues that there will only be a possible change, if
we stop reflecting and walk into the fight – it may even be manual – of an anti-racist nation
state, from the consolidation of democracy, from the reinforcement to changes and
transgressions of public policies in combat, or rather, in the extermination – if it is possible –
of racism in the various spaces that make up Brazil, and to practice anti-racist, anti-colonial,
antilgbtqia+phobic, anticapitalist and anticapacitive sciences.
Walking against the colonialist, patriarchal, capitalist and necroliberal direction
(MBEMBE, 2016), I propose to discuss the implications of curricular policies, chemistry as
colonized and whitened science, and the need for public policies to defend an anti-racist
democratic state, to act and defend an anticolonial Brazil, a transgressive 'frank' chemistry and
a school of difference.
Curriculum that has "skin color"
Law 10.639/03 (BRASIL, 2003) launched for Basic Education the need to incorporate
in its curricula the "Afro-Brazilian History and Culture" and "Afro-Brazilian and Indigenous
History and Culture" for educational institutions to reelaborate their curriculum, from
Afrodiastoric thinking, pointing out the need for studies "on Africa and on the black
population", as well as of our original peoples, since the whole curriculum was centered only
on a typical "skin color".
This statement is clear when we have children, in the development phase, presenting
that the color "pink" is the skin color, because it is similar to the white color. Moreover, it is
with the affirmation or reaffirmation of this law that we need to think about the study of the
black population, in addition to the "slave ship" or infectious diseases that are designated and
impregnated in/for the history of this people.
For Pinheiro (2019), the first contact that black students have with their history and
that of their ancestors is through a narrative correlated to slave ships and enslaved
bodies. This generates a derogatory image of your identity and subjectivity;
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consequently, such students do not enjoy social privileges, since there is a psychic
and structural construction that shapes the social demotion of the black population.
For reasons such as this, Pinheiro (2019, p. 3) argues that it is important to highlight
that "black people did not appear in the world with slavery, contrary to what we
were taught in schools." (ALVES MENDES; COSTA DA SILVA; OF KINGS;
QUINTINO AMAURO, 2022, p. 10).
Thus, despite all the struggle, of the institutional legal devices, there is still a teaching
focused on white, Eurocentric conceptions and reaffirming different stereotypes for the black
and indigenous population. The school and the university, for example, stop thinking of
valuing these people as subjects/ epistemological, who produce science, which they publish,
which occupy different spaces in the scientific society, to repress them by summarizing and
reducing their stories to a slave, painful process. Since such perspectives are conveyed,
including in the academic community, by the look and white-centric publications.
Barbara Carine Soares Pinheiro, a professor-researcher-scientist-química-preta-mãe-
pagodeira-baiana Bárbara Carine Soares Pinheiro, in collaboration, has conducted different
researches and pointed to the different racist attitudes that have been left to the black
population and announced the need for the transgression process and subvert this role
(BORGES, PINHEIRO, 2017; ROSE; ALVES-BRITO; PINHEIRO, 2020; SILVA; COAST;
PINHEIRO, 2021; PINHEIRO, 2022).
Among them, the stigma that "every black is a bandit", "black is subservient", all
"black is slave", among many other ills that are presented to society and that has reaffirmed in
this process of structural racism that lasts for many years and is consolidated in educational
spaces in a racist curricular conception, not considering the different stories of the black
population that built, with a lot of fighting, this country.
[...] curricula are instruments of power and, therefore, hegemonic and
homogenizing in such a way that they trace the modes of power of the dominant
ideology, not occasionally omitting the legacy of the African peoples who
contributed greatly to the development of the field of science and technology
(BASTOS; BENITE, 2017 p. 69).
The curriculum as a producer of racists, is reinforced in its various developments and

conceptions, in addition to its translations in educational spaces. In this perception, between
'live or die', as Emphasized by Foucault (2012) with the concept of Biopower, and the
Necropolitical thought of Mbembe (2016), the curriculum dissipates and reaffirms itself as a
device that meets necroliberal thinking by consolidating itself in a hegemony of people,
nation, society, homogenizing the different scientific knowledge of Chemistry, mainly
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presented to the student body the white-centered scientific thought, eurocentric, patriarchal,
colonialist.
Therefore, to think of decoloniality, is to go in search of alternatives for the abyssal,
unequal, excluding deepening that is left to those who live below the equator (SANTOS,
2007). So we argue that there is no skin color, there is no resume! There are different colors,
différence, curriculum, to understand the debate of a deconstruction of a hegemonic
curriculum – so I am opposed to any possibility of curriculum that homogenizes the thought
and scientific training and reading of the world, such as the Common National Curriculum
Base (BNCC) – for a multicultural, anticapitalist and anti-racist change.
To do so, it is necessary several clashes, and betting on different pretensions that we
are thinking as a project of society, as a proposal of curriculum, school, university, anti-
colonialist life. After all, all "black bodies matter", all "indigenous people’s matter" and
should be heard and considered for the different decision-making, in an attempt to a dignified
life and a curriculum that values African, Afro-Brazilian and indigenous knowledge, which
we have been shouting along with Law 10.639/03 for 20 years (BRASIL, 2003).
It is important to highlight that we understand the entire curriculum document as a
conversation of gender and race. In this sense we speak of permanent genocides that
start from the permanent association of colonialism + capitalism + imperialism. That
is, practices of displacement of kidnapping, destructuring of the territory and
society, denial of religion/culture, denial of language, change of names,
racialization. Permanent processes of dehumanization, which often have
scientificandreligious bases that cause marginalization/persecution (SÜSSEKIND,
MERLADET, d'AVIGNON, 2022, p. 996).
The newly (i)legal, (in)constitutional, (neo)liberal, necroliberal, necrodocente

(SILVA; LOGUERCIO, 2019), like BNCC, presents in its essence a set of competence and
skills – racist, patriarchal, conservative and lgbtqia+phobic, capacitive, etc. – as a possibility
of improvement in Brazilian public education, when all institutions have a common
curriculum. On this, I agree with Lander (2005) when he states that this thought of totality and
civil organization presents itself as
[...] a Eurocentric construction, which thinks and organizes the totality of time and
space for all humanity [in our case, throughout The Brazilian territory] from the
point of view of its own experience, placing its historical-cultural specificity as a
superior and universal reference standard. But it's even more than that. This
metarrelato of modernity is a device of colonial and imperial knowledge in which
this totality of peoples, time and space is articulated as part of the colonial/imperial
organization of the world. A form of organization and being of society is
transformed through this colonizing device of knowledge in the "normal" form of
the human being and society. The other forms of being, the other forms of
organization of society, the other forms of knowledge, are transformed not only into
different, but into needy, archaic, primitive, traditional, premodern. They are placed
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at an earlier moment of the historical development of humanity (Fabian, 1983),
which, in the imaginary of progress, emphasizes its inferiority. Existing a "natural"
form of the being of society and of the human being, the other different cultural
expressions are seen as essential or ontologically inferior and, therefore, unable to
"overcome themselves" and to become modern (mainly due to racial inferiority).
The most optimistic see them demanding civilizing or modernizing action on the
part of those who are carriers of a superior culture to get out of their primitivism or
delay. Annihilation or imposed civilization defines, thus, the only possible
destinations for others (LANDER, 2005, p. 13-14)
It is in this presupposition, of the annihilation of the other, in the black body, of the
indigenous, that they decimate the population, without any grudge, and justice continues
"lying eternally in splendid cradle, to the sound of the sea and the light in the deep sky", when
we still have no answers to the cruel case of the murder of the black councilwoman, lesbian,
defender of human rights, Marielle Franco (Figure 1), which will complete, on March 14,
2023, five years of silencing and annihilation, and when we watch the barbaric crime of Don
Phillips and Bruno Pereira (Figure 2), indigenists, environmental defenders and indigenous
law.
After being shot dead, Bruno Pereira and Dom Phillips had their bodies burned,
quartered and buried. The Federal Police had information passed on by the accused
of murder and the help of riverside and indigenous to locate the victims last
Wednesday (15). Confirmation by means of examinations occurred on Thursday
(16) (PRATES, 2022, s/p.).
Figure 1 - Portrait of Councilwoman Marielle Franco murdered on March 14, 2018
Source: WIKIFAVELAS, 2022.
Figure 2 – Don Phillips (right) and Bruno Pereira (left), indigenists missing on June 5, 2022
and found dead
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Fonte: STATE OF MINES, 2022.
Therefore, the curriculum, as I have always been, and now worsened with the BNCC,
which has a uniformity and unique "skin color", which permeates race, genocide, and the
institutionalization of racism, and colonialism, in the light of Mbembe (2016, p. 128), Affirm
That "race" (or, indeed, "racism") has a prominent place in the rationality of
biopower itself is entirely justifiable. After all, more than class thinking (the
ideology that defines history as an economic class struggle), race was the ever-
present shadow over the thought and practice of Western policies, especially when it
comes to imagining the inhumanity of foreign peoples – or domining them.
Referring to both this timeless presence and the spectral character of the race world
as a whole, Arendt locates its roots in the daredevil experience of otherness and
suggests that race politics ultimately relates to the politics of death. Indeed, in
Foucaultian terms, racism is above all a technology designed to allow the exercise of
biopower, "that old sovereign right of death". In the economy of biopower, the
function of racism is to regulate the distribution of death and make possible the
murderous functions of the State. According to Foucault, this is "the condition for
the acceptability of dying."
And it is also complete, that it refers to the events that Brazil has hovered, with the
advance of the extreme right to power, after the coup d'état in 2016, which culminated in a
conservative wave (OLIVEIRA; SÜSSEKIND, 2019), after all wanted a final solution to the
work and the small advances we had, in the sector of Education, Science, Gender Relations,
Ethnic-Racial Relations, Democracy in the Lula (PT) and Dilma (PT) governments.
Thus, the deaths, annihilation, decimation, genocide of the black and indigenous
population, corresponds to what we had already discussed (DUTRA-PEREIRA, 2021) and
reinforces with the speech of Mbembe (2016, p. 128)
the Nazi state is seen as one that paved the way for a tremendous consolidation of
the right to kill, which culminated in the project of the "final solution". In doing so,
it became the archetype of a power formation that combined the characteristics of
racist state, murderous state and suicidal state.
The paths that justify the biopolitical process of killing or dying correspond to Nazi
policies. It is no matter why white supremacy has agreed, invaded, scrapped and fought
against Brazilian democracy, for not accepting the result of the last presidential elections,
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which took place in October 2022 – having been elected for the third time, president of the
Federative Republic of Brazil.
There is no way to propose curriculum policies for "all colors" with democracy
fissured. The resonances of this moment must be open in all national spheres, especially in
educational spaces. (Re)think of the school and propose a 'frank' curriculum – alluded to
Marielle Franco – requires that the democratic instance be strong. And there is no
strengthening and strengthening of democracy without the presence of the population that
built this country – black, black, indigenous, peasants, quilombolas, etc..
The anti-racist struggle affects different aspects, from and above all in social
movements, passing through the other laws that legislate on companies, state institutions.
However, I realize that small steps have been taken, since still, considering the data of the last
IBGE, we still have a portion of the population that suffers the most from the lack of access to
Education, health, school, employment, especially in the Bolsonaro Government.
In this way, we should think about these laws so that they are complied with and
implemented. What I have realized, within this implementation movement, that bncc itself is
more valued, with regard to the implementation process – since large corporations,
entrepreneurs and institutions are pressing and demanding implementation – when compared
to Law 10.639/03, since it is still slow and with a configuration still colonized – considering
bncc and its consequences.
Chemistry and retraining of white-centric teaching
Different brands, territorialize chemistry, as science, including authors such as Brown

et. (2016), claim that it is a "Central Science". It is not to be expected that this statement
would be accepted by the whole community – of chemistry – since he is a white, straight,
patriarchal and colonizing country, North American, making affirmation in a work that has
been the most used by Brazilian universities in teacher training courses, for the specific area.
When I affirm that there is a strengthening and consolidation of white-centric
teaching, in the area of Chemistry, it is based on experiences and experiences from
graduation, to the movement of constituting a doctor in Science Teaching. At none of those
moments was taught a science of other peoples, of other knowledge, the traditional sayings
and/or originating. They reaffirm the classic European, North American and modern
experiments that have been passing from generation to generation.
15
I am not about to crucify or some kind of hunt for the colonizers – although I see no
problem in this action, since we have been captured and shaped to the unique thought of these
countries – but I want to bring out the need to transgress, as suggested by the author bell
hooks (2017), as well as warn, according to Chimamanda Ngozi Adichie (2019) of the
"danger of single history", so that we can move the spheres that constitute the scientific
knowledge of today, that is, to fight for an anti-racist, anti-sexist, anticapacitive,
antilgbtqia+phobic, anticolonizing, antipatriarchal science, etc..
Thus, there is a need, to counter this racist country, to understand and defend a science
other than the North American and Eurocentric models, since here, in Brazil, in the Northeast,
we are "PEOPLE!" (BACURAU, 2019), and that because we are people, we have stories that
need to be told, valued and studied by us. Therefore, the defense of a Chemistry, in the
Brazilian way, considering the knowledge and knowledge of the original peoples, dressed and
explored by researchers who go to the field, to produce articles and publish them, without
considering the epistemological aspects of these peoples.
Thus, despite having in Brazil, Law 10.639/03, which completes 20 years of its
existence, it is inherent to realize that even with such law, the demands of black society,
Amerindia, was not and is not being consolidated in school, being in charge only for
commemorative months, such as in April, which celebrates the "Indian Day" and in
November, with the day of "black consciousness".
Therefore, in order to have the law, it is necessary in a certain way that there is
effective and its implementation beyond dates, almost folkloric, not only in schools, but in all
educational spaces in which scientific knowledge moves, is constituted, intertwined, and
reverberates in contemporary society. Thus, Chemistry must, in different ways, realize that
working with such conceptions, and only on specific days, only reinforces even more a unique
identity and with these actions, there is no possibility of transgressing or subverting the racist
science and curriculum.
With regard to the university, it is not only, for example, in one or two components
that we will have the possibility of thinking about making happen an anti-racist movement, or
as I advocate one/ones 'curriculum/s franco/s', when there is only discussion of race, gender,
ethnicities, only in the component "Ethnic-racial relations" and when much in "Special
Education and Inclusion".
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The discussion of ethnic-racial relations is carried out in the initial training courses of
chemistry teachers, but still timidly and/or only in a single component, as I pointed out. On
this, Silva, Costa and Pinheiro (2021, p. 18), point out
[...] the courses that encompass ethnic-racial studies in their curricula, [...] they are
still treated peripherally in the menus and programmatic contents of the disciplines,
being contemplated only in the disciplines of the human sciences area. Although this
action represents an important advance for the promotion of anti-racist teacher
education, it is necessary to continue to insist on a greater insertion of the theme in
the specific curricular components of Chemistry, considering the contributions,
knowledge and achievements of african, Afro-Brazilian and indigenous populations
in this area.
In this sense, it is up to us to assay, how do we have anti-racist teachers, if the

chemistry that is taught in the universidadescolas, does not consider the sciences as an artifact
built by the blood of black and indigenous people? This is notorious when we have the almost
Christian – that contradictory – vision, for example of obtaining metals. What do I mean by
that?
To think of an anti-racist chemistry, and in an attempt to implement the Law, it is
necessary to point out the contradictions and their strengthening – of people and racist science
– that in an attempt to transgress and think a 'frank curriculum'. To talk about obtaining
metals, is to bring up slavery and slave subordination that are subjected to men and women,
black, African and indigenous, in the exploitation that has affected the lands that survive such
population.
Chemistry is racist and strengthens, when in the universityschools we do not have this
discussion in experimental disciplines. The exploitation, mining, illegal mining,
precariousness that these peoples are subjected to, especially in the 21st century, should not
be silenced in educational spaces, since teachers will have to act in different spaces and
possibly have students who face this unacceptable, criminal situation and annihilate any
human right of these peoples.
Not valuing and annihilating the knowledge of traditional peoples, as well as african,
Amerindian and Afro-Brazilian peoples, as provided for by law, prevails what Boaventura de
Sousa Santos (2010) conceived with Epistemicide. Since all concepts, laws in chemistry
classes, in the universityschools, are taught and discussed by the single discourse, by the
vision and perception of the colonizer.
Therefore, the defense of a Manifesto of the 'frank curriculum' for a chemistry in fact
anti-racist. A chemistry that values and manifests itself against the inquisitions, colonization,
the various attempts and consolidation of promulgation of a hegemonic, patriarchal,
17
colonizing, fascist, bolsonarist and undemocratic thought. There is no democracy, in a
multicultural society and of difference, without thinking about the defense and
institutionalization of a manifesto for a Chemistry of de facto Central. And it will only be
central, when the center of chemical science, is and is, the voice, the knowledge, the
knowledge, the questions, the African peoples, amerindians and Afro-Brazilians.
So, it is necessary to think of a chemistry that strengthens teaching, in addition to
reactions, balances, transformations and even the balancing of equations and their
representations. What chemistry is this? What chemistry represents this embrheater movement
of knowledge? What chemistry is this that annihilates the achievements, policies, knowledge,
African, indigenous and Afro-Brazilian peoples? What directions are we going for Chemistry
when we accept the silencing and annihilation, in the curricula of Basic Education and
Teacher Education, of a large portion of the Brazilian population?
[...] the initial teacher training in Chemistry [...] it is still supported by colonial
logic, which whites the curriculum of degrees and generates a erasure of other
epistemologies and ways of doing science that do not obey the logic of the West.
Thus, the creation and implementation of compulsory disciplines, with menus and
references that contemplate the scientific and technological knowledge of Chemistry
from African, Afrodiasporic and indigenous knowledge, can be an instrument for
strengthening erer [Education of ethnic-racial relations] in these courses. Thus,
the debate becomes part of the formative project of future chemistry teachers, and
not only as a punctual commitment of a limited number of pedagogical disciplines in
the area of human sciences. This decision, which is political and pedagogical,
evidences the potentialities, knowledge and inventions, epistemologies and
knowledge that black and black professionals of Chemistry possessed and
possessed. (SILVA, COSTA and PINHEIRO, 2021, p. 18).
Therefore, the initial formation must break with the movements and organic
mechanisms of making it even more Eurocentric and North Americanized, not to say, if only
if, white, patriarchal, heterocentric and unique-thinking. Chemistry must be thought of by the
movement of respect for the identities, origins and knowledge – cultural, scientific, plural – of
the peoples who built this country. It is the minimum for us to exercise the right to counter the
various sectors of silencing and annihilation of this population.
Thus, I postulate a frank curriculum, showing the struggle of several people, black
researchers, indigenous peoples who announce and denounce the derision that is Brazilian
science and Education. If it is necessary, a frank curriculum, so that it has the face of Brazil,
the face of the northeastern people, the face of our fighters and inventors of other worlds, of
universities, best, equitable, free, secular, diverse and socio-culturally referenced, to counter
this authoritarian tsunami that has hovered over the universidadescolas.
18
I defend a curriculum of frank and anti-racist chemistry, considering the struggle of
Marielle Franco, as a frankness, with a beauty, with a respect the different stories of the
people who built and build knowledge daily in this immense nation state. A Franco Chemistry
Curriculum is one that presents, in addition to a content listing, the beauty and uncertainties
that chemistry operates.
It is necessary to think of the Franco Curriculum, presenting the destruction of nature,
as an agenda of organic chemistry, the exploration and production of heavy metals from
illegal prospectors that torment and annihilate several indigenous peoples, as the center of
Inorganic Chemistry. Explore deeply the debate on water contamination by heavy metals
from the riparians, as a perspective for Analytical Chemistry. To emphasize the increase in
temperatures in the world, due to the fallout and deforestation, especially in the Amazon, as a
concern of the physical-chemistry and, postpone the "end of the end of the end", the end of
school, the end of the university, the end of science, as an agenda of chemistry teaching.
In addition, the Franco Curriculum in Chemistry is necessary for us to stick to
structural racism in the public spheres, especially when there are guns pointed at the backs, on
the heads of black people and for schools in the Brazilian peripheries. It is necessary that in
the universities be discussed and taught, in a frank curriculum, that the police, is taught to
kill blacks, indigenous people and trans and transvestite people, who use gases – real – to
asphyxiater, in a camburão, and is used to annihilate the poor, black and slums. They use the
power of the bullet, and the license to kill, to proliferate their blood-like, with their weapons
pointed and full of metals, of metal alloys. That's what Franco's chemistry curriculum is
opposed to.
The Franco Chemistry Curriculum is for the need to present the clashes, wars,
environmental crimes as postures and result of the capitalist, racist, neoliberal system. A
Franca Chemical shows in the universities that the chemical accident, which occurred in Ohio
in the United States in February 2023, released tons of Vinyl Chloride (PVC) – a substance
used to produce the 'worst' plastic – resulting in an environmental disaster, causing animal
deaths and polluting soil, air, water, and is being compared with Chernobyl 2.0, but that the
media silences because it is a colonizer.
It is to make the frank curriculum a possibility to denounce, the necropolitical traps,
necroliberals and the postures of annihilation of the life of the other, in the name of a State, a
science, and an environment that is racist. It is to think to make the universities schools a
counterto the dismantling of aggression, violence, the authoritarian postures of those who
19
command and have destroy, annihilate, silence, kill black bodies, poor, LGBTTQIA+,
indigenous, quilombolas, etc.
A frank curriculum operates in opposition, in the clash, on the margins. He hands over
the teachers who defend the Democratic Rule of Law, who teach the sciences for the
valorization of life amid the politics of death-killing extermination and the Nazifascist-
bolsonarist 'us and them' policy (STANLEY, 2020). It combats authoritarian systems and
denounces, above all, the Nazifascist-Bolsonarist wave that has hovered in the
universidadescolas, reaffirming the need for an outspoken curriculum as a counterto these
impositions.
Considering this, I defend a manifesto of the Franco Curriculum, which incorporates
in our chemistry curricula, the various and multiple world views, beyond that already
consolidated in our universities – whitecentric, patriarchal, colonial, positivist. It is necessary,
in this manifesto, that we stick the various peoples, the different peoples, the various thoughts,
the various knowledgethat constitute chemical education in Brazil and in the world.
We propose as a reflection the need to decolonize, depatriarchalize, decommarket
and democratize both schools and universities, as well as their curricula and the
knowledge produced and transmitted in them. Decolonizing means combating racial
discrimination, institutional racism and the coloniality of knowledge produced or
legitimized by conventional education. Depatriarchalizing means combating the
machismo and gender inequality that still persists in schools, considering
unacceptable any sexual discrimination and any and all knowledge that suggests or
results in the subalternization of women and the LGBTQIAP+ population (lesbian,
gay, bisexual, transsexual and transvestite, queers, intersex, assesx, pansex and
more). Decommodification means combating the direction that capital intends to
give to education, going against not only privatization policies, but also its exclusive
orientation to the production of labor for the market. It means fighting the reforms of
high school and the BNCC and against civic-military schools (SÜSSEKIND,
MERLADET, d'AVIGNON, 2022, p. 1003).
I understand the contributionof Law 10.639/03, however, it is also appropriate to

realize it alone does not "move mills", because "below the equator" it is necessary to be
vigilant at all times in the process of implementation and systematization of the guidelines
that compose it, especially for Brazil and science are still racist. When I state that the
implementation of the BNCC, more recent than Law 10.639/03, is being more valued, it is
due to the fact of annihilating, including the guidelines for the valorization of afrodiasporic
knowledge.
With this, it is necessary to think of Law 10.639/03 with Chemistry, in addition to
subservience, maltreatment, spilled blood, black and indigenous genocide, African, Afro-
Brazilian and indigenous invisibility of the curriculum of the universidadescolas. It is
20
necessary to face racist chemistry, white-centric, patriarchal and colonizing. Artifacts that are
systematized in plastered planning, rigid methodologies and mass evaluations. Plastering,
stiffness and slaughtering... what would be if not, racist, sexist, capacitive, excluding actions.
To counter this movement of exclusion and segregation, presented in the different
curricula of teacher education, requires a movement to transgress curriculum, subvert absolute
truths, and to counter the conformisms of unique disciplines to feed a whole sphere that feeds
on racism for its existence. It is not only with the discipline of Education and Ethnic-Racial
Relations (ERER), as provided for in Law 10.639/03, that we will change the whole system,
although it is important and the mains of debates in teacher training courses. Thus, it is urgent
to present proposals in which african, Afro-Brazilian and indigenous peoples are in the center,
as subjects who think, who produce knowledge, and are, by themselves, epistemological.
Law 10.639/03 answers several questions, and faces institutionalized racism in the
legal spheres, however, with regard to the curriculum, in the universidadescolas, we are still
at the mercy of slow steps, while the "pact of whiteness" (BENTO, 2022) follows in full
swing, and with actions [planned], to annihilate the Afro-Brazilian and indigenous population.
"Not all white, but always a white" (OLUAANDRADE, 2021).
Finally, I bring a text, written by oluaandrade (2021), which presents some of what I
tried to express:
[...]
Not every white man is aware of how much racism affects their
subjectivity. And how their attitudes can impact, even unconsciously,
a black individual.
Not every white person can perceive the influence of racial privilege
on their own trajectory. Some, unfortunately, will never be able to
look fondly at racial issues. Others don't even make a point of diving
into themselves in search of deconstruction and empathy.
I sometimes lose hope.
Are there white people using their privilege to fight racism?

Are there white people questioning the lack of blacks in the spaces
you frequent?
Are there white people willing to balance the scale?
The white man needs to understand that the low economic

productivity stems from the discrimination of the main workforce,
which is black. And that this way we will never have sustainable
development.
21
Sometimes - I confess - I wonder where the anti-racists are. And then
I remember: it's not easy to give up privilege. It's not easy to
recognize that not everything in your life is just your effort. Such
meritocracy. To think: how many black shady have your attitudes
humiliated, hurt, diminished and bled?
[...]
It's hard to admit something.
White courage! Who else has the structural power to change that.
(OLUAANDRADE, 2021, s/p.).
"White courage" chemistry teachers, to break with this perspective, in the racist logic
that has dominated this area of knowledge. "White courage" to rethink the didactics of
chemistry, as an algoz of methodological practices to reinforce stereotypes that are
determined for African, Afro-Brazilian and indigenous peoples. Courage to blacken curricula,
black enslave chemistry and propose didactics, teaching methodologies, from a Frank
curriculum.
Chemistry must be practiced and talked about, complicatedly, considering other
epistemologies, coming from the South, from Africa, from the indigenous. A chemistry
practiced beyond the numerous accounts, demonstrations and reactions that consolidated this
science as "central science" (BROWN et al., 2016). The chemistry must be practiced daily,
frankly, so that several other Marielles Francos appear, to denounce, transgress and announce
social injustices, institutional and environmental racism, and to present the strength of the
peripheral black woman who presents as a possibility of overthrowing Nazifascists-
bolsonarists.
A frank curriculum is in itself anti-racist, because it produces/values the existences of
the subjects of difference, allows insubordination to exist, overflows the barriers that is
imposed by the pact of whiteness and the so-called "central science". A frank curriculum
stands for valuing life, of the subjects facing it, of annihilated-silenced-excluded
epistemologies. A frank curriculum, has chemistry, even when it expresses itself in the
adventure and armor of whiteness. A frank curriculum is Marielle Franco and so there is a
struggle, it has a state of justice, it has willpower, it has a slum, it has "GENTE!".
A Franco curriculum responds to the research that has been going on in society that
has been unanswered for five years. A curriculum of Franco Chemistry, uses the scientific,
22
anthropological, social, human, mathematical, linguistic means to find the agents and, above
all, to understand the involvement of the Bolsonaro Family in the deaths of Marielle Franco.
Therefore, a Frank Curriculum he replies: WHO ORDERED THE KILLING OF MARIELLE
FRANCO AND ANDERSON AND WHY?
For an anti-racist chemistry and frank resumes!
For the end of the indian genocide! Marielle, present!
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26
i
Franklin Kaic Dutra-Pereira - Graduated in Chemistry (CES/UFCG). PhD in Science and Mathematics Teaching
(PPGECM/UFRN). Professor of the Degree in Chemistry and the Graduate Program in Scientific Education, Inclusion
and Diversity, Federal University of Recôncavo da Bahia, Amargosa/BA. Leader of SNOSONAR - University
Collective of Research in Social Representation, Narratives [auto(bio)gráficas] and Inventive Cartography in Science
Education. Member of the Group of Studies and Research in Curricular Policies (GEPPC/UFPB). ANTIFASCIST.
Defends democracy, school and difference, always from a complicated conversation. franklinkaic@gmail.com. ORCID:
https://orcid.org/0000-0003-4486-6124.

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E-ISSN 2359-6856

COMPLICATED CONVERSATION IN CHEMICAL EDUCATION:

Franklin Kaic Dutra-Pereirai

Recebido em: dd mmm. aaaa | Aceito em: dd mmm. aaaa

Objetivo, neste ensaio, conversar, complicadamente, sobre os possíveis deslocamentos para

Palavras-chave: educação química; antirracismo; poscolonialismo; epistemologia do sul;

"I believe that it is necessary to recognize and debate

Because it is a conversation, always complicated, as Maria Luiza Süssekind said,

Curriculum that has "skin color"

The curriculum as a producer of racists, is reinforced in its various developments and

The newly (i)legal, (in)constitutional, (neo)liberal, necroliberal, necrodocente

Figure 1 - Portrait of Councilwoman Marielle Franco murdered on March 14, 2018

Source: WIKIFAVELAS, 2022.

Chemistry and retraining of white-centric teaching

Different brands, territorialize chemistry, as science, including authors such as Brown

In this sense, it is up to us to assay, how do we have anti-racist teachers, if the

I understand the contributionof Law 10.639/03, however, it is also appropriate to

I sometimes lose hope.

Are there white people using their privilege to fight racism?

The white man needs to understand that the low economic

It's hard to admit something.

ASSOCIAÇÃO WANASSEDUUME YE’KWANA. HUTUKARA ASSOCIAÇÃO

BARBOSA DOS SANTOS, Thiago; DUTRA-PEREIRA, Franklin Kaic; BORTOLAI,

DUTRA-PEREIRA, Franklin Kaic. To teachers and teachers of chemistry in internship

DUTRA-PEREIRA, Franklin Kaic. More is needed By Paulo Freire: autobiographical

FREITAS FILHO, Luciano Carlos Mendes; SÜSSEKIND, Maria Luiza.

hooks, bell. Teaching to transgress: education as a practice of freedom. Trad. Marcelo

MENDONÇA FILHO, Kleber; DORNELLES, Juliano. NIGHTJAR. Direção: Kleber

SANTOS, Boaventura de Sousa; MENESES, Maria Paula. (Org.). Southern Epistemology.

SÜSSEKIND, Maria Luiza; COUBE, A. L. S. UNIVERSIDADESCOLAS: shifting abyssal

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