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RBPEC • Revista Brasileira de Pesquisa em Educação em Ciências, 25, e58624, 1–16
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https://doi.org/10.28976/1984-2686rbpec2025u233248
Submitted on 14 november 2024
Accepted on 18 march 2025
Published on 14 april 2025
Dialogue and Participation: Experience in the Construction of
Knowledge With Women in Situations of Violence
Diálogo e Participação: Experiência na Construção do Conhecimento
com Mulheres em Situação de Violência
Diálogo y Participación: Experiencia en la Construcción del Conocimiento
con Mujeres en Situación de Violencia
Abstract
e article highlights the importance of qualied listening and creating a safe environment during
interviews with women experiencing violence, based on the interviewee’s experience. e goal is to
reect on how these practices ensure respect and validation of participants’ voices, fostering meaningful
dialogue between researchers and vulnerable communities. e research adopts a qualitative and
exploratory approach, characterized as a case study and grounded in black feminist epistemology, which
prioritizes the valuing personal experiences and maintaining an ethical commitment to the dignity of
the participants. e results indicate that a safe environment facilitates more open accounts of violence.
Additionally, they reinforce the need for researchers to go beyond academia, actively listening to and
understanding these stories with respect. e study emphasizes the urgency of concrete actions that value
the experiences of women facing violence, promoting an ethical and socially responsible commitment to
knowledge production and the defense of dignity and social justice.
Keywords: interviews as topic, qualitative research, gender-based violence,
knowledge
Resumo
O artigo destaca a importância da escuta qualicada e da criação de um ambiente seguro durante
entrevistas com mulheres em situação de violência, com base na experiência da entrevistada. O objetivo
é reetir sobre como essas práticas garantem o respeito e a validação das vozes das participantes,
promovendo um diálogo signicativo entre pesquisadores e comunidades vulneráveis. A pesquisa adota
uma abordagem qualitativa e exploratória, caracterizada como um estudo de caso e fundamentada na
epistemologia feminista negra, que prioriza a valorização das experiências pessoais e o compromisso
ético com a dignidade das participantes. Os resultados indicam que um ambiente seguro facilita relatos
mais abertos sobre a violência. Além disso, reforçam a necessidade de pesquisadores atuarem para além
da academia, ouvindo e compreendendo essas histórias com respeito. O estudo enfatiza a urgência de
ações concretas que valorizem as experiências das mulheres em situação de violência, promovendo um
compromisso ético e socialmente responsável na produção do conhecimento e na defesa da dignidade
e da justiça social.
Palavras-chave: entrevistas como assunto, pesquisa qualitativa, violência de
gênero, conhecimento
Maria Fernanda Terra, e Heitor Marinho da Silva Araújo
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RBPEC • Revista Brasileira de Pesquisa em Educação em Ciências, 25, e58624, 1–16
Resumen
El artículo destaca la importancia de la escucha cualicada y la creación de un ambiente seguro durante
las entrevistas con mujeres en situaciones de violencia, basándose en la experiencia de la entrevistada.
El objetivo es reexionar sobre cómo estas prácticas garantizan el respeto y la validación de las voces de
las participantes, fomentando un diálogo signicativo entre investigadores y comunidades vulnerables.
La investigación adopta un enfoque cualitativo y exploratorio, caracterizado como un estudio de caso
y fundamentado en la epistemología feminista negra, que prioriza la valoración de las experiencias
personales y el compromiso ético con la dignidad de las participantes. Los resultados muestran que
un ambiente seguro facilita relatos más abiertos sobre la violencia. Además, refuerzan la necesidad de
que los investigadores trasciendan el ámbito académico, escuchando y comprendiendo estas historias
con respeto. Este estudio enfatiza la urgencia de acciones concretas que valoren las experiencias de las
mujeres en situaciones de violencia, promoviendo un compromiso ético y socialmente responsable en la
producción de conocimiento y en la defensa de la dignidad y la justicia social.
Palabras clave: entrevistas como tema, investigación cualitativa, violencia de
género, conocimiento
Introduction
Historically, academia, understood as the guardian of scientic knowledge and
the legitimacy of evidence-based practices, has sought vulnerable populations as a source
of data for rigorous and widely respected academic productions. However, these people
are oen treated as research objects, receiving little or no feedback on the materials
produced from their experiences. Organized in the tripod of teaching, research, and
extension, the university has in extension its link with society, which must “demand” the
needs of research.
When we think about how the university can reach these places, we highlight
university extension as a path and a space of possibilities for scientic knowledge to
be transformed into practice, jointly building responses to the demands resulting from
situations of suering caused by social exclusion. Extension, therefore, is the most direct
way for academia to get closer to the population that is outside the university walls,
which hardly accesses higher education due to the full functioning of a neoliberal State
(França & Macedo, 2022).
e academia connects with the population that demands solutions and
proposals for university intervention in a broad and diversied way (Santos, 2010).
When we consider the sociopolitical instability that Brazilian society went through
during the 2010s, followed by the health crisis caused by COVID-19, the role of the
public university in promoting innovative and intelligent solutions for society becomes
evident (Pacievitch & Eyng, 2024).
With the institutionalization of university extension, including Brazilian graduate
studies, researchers from dierent areas and levels of training have the opportunity to
get closer to the population, especially the working class and those who, in many cases,
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RBPEC • Revista Brasileira de Pesquisa em Educação em Ciências, 25, e58624, 1–16
take a long time to enter higher education or even cannot enter. Considering the work
of Guzzo and Euzébios Filho (2005), we understand that, when producing knowledge in
contexts in which the State is absent and social vulnerability is prevalent, researchers need
to get deeply involved with these social groups’ daily life, as well as with the agents that
make up the research sample. A science committed to emancipation and empowerment
cannot ignore these populations’ material and symbolic reality.
When we talk about emancipated subjects, we refer directly to Freire’s logic
(Ribeiro, 2018), in which knowledge, to be liberating, must empower the group that
benets from the production of knowledge and meanings rooted in their locality. is
perspective of emancipation and empowerment was updated by hooks (2017), by
introducing the dimension of aection in the act of educating, with special emphasis on
the collective experience of women and ethnic-racial social minorities.
e attention we must give to listening must be proportional to the attention we
give to enunciation since it is from an intersectional analytical sensibility that we can
envision a path of scientic production that eectively contributes to the promotion of
social justice. Attentive to the propositions of theorists of black feminism, the philosopher
Piedade (2017) proposed the concept of “dororidade” (a term in Portuguese), an alliance
shared by the pain suered collectively by groups of social minorities. Understanding
that many of these people in situations of social vulnerability face double, triple, and even
multiple forms of discrimination, this article uses content from an interview analyzed
based on black feminist epistemology (Batalha et al., 2022).
Akotirene (2020), when interviewing women in deprivation of liberty, identies
in their pain a common axis: the intersection of sexist and racist discrimination. Sensitive
to these conditions, the author structures her academic product in such a way that
gender and ethnic-racial issues are treated as complementary, without one overlapping
the other, respecting their own characteristics. Historically, black women have been the
most aected by social inequality, both because they are women and because they are
black or brown, which intensies the factors that lead to impoverishment and exposure
to violence.
By prioritizing the rst-person account, we highlight the place of the research
participants as protagonists of their own stories and collaborators in the construction
of scientic knowledge. To rearm the scienticity of these data, we intend to preserve
the pillars of objectivity and replicability that dene the scientic method. However,
data analysis is not neutral, as it involves participants’ subjective implications, who
tend to respond to surveys on sensitive topics according to what they believe to be the
researcher’s expectation. Danfá et al. (2017) discuss the role of the researcher in research
that directly involves the participants, such as, for example, in a research on racism
conducted by a black researcher.
As this is a study located in Brazil with populations in social vulnerability, it is
necessary to highlight that structural racism (Almeida, 2019) is decisive in an investigation
that seeks, in a critical way, to show how Brazilian society is organized to exclude people
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from ethnic-racial minorities, especially black people. It is a fact that black and brown
women are more likely to live in precarious conditions, and this situation is aggravated
when we consider colorism, which makes black women with darker skin even more
exposed to violence and poverty compared to brown women (Devulsky, 2021).
Given this complexity, we present below the method used to conduct speaking
and listening during the interview, as well as for the analysis of the empirical content
produced in qualitative research, based on Collins (2019) and the interviews conducted
by the authors of this article. Finally, strategies are proposed to prepare research agents for
qualied listening to populations in social vulnerability, guided by an ethical commitment
to guarantee dignity to research participants and supported by the methodological rigor
of science. is article aims to reect on the practice of participation in qualitative
research in the light of black feminist epistemology, to identify its implications and
contributions to the construction of knowledge.
Method
is qualitative exploratory research is characterized as a case study. e article
mobilizes reections on the complex phenomenon of gender violence and its meanings
throughout life. Although oen silenced, this theme emerges as an issue that needs to
be discussed and understood, especially concerning the interviewees’ current behaviors
(Yin, 2013). e study is classied as an instrumental, singular, and original case, as it
contributes to the understanding of the researchers’ concerns about complex themes,
such as the violence suered by dierent subjects and life in situations of vulnerability
in contemporary society.
Based on the interviewee’s rich and vivid narrative, we seek to highlight the
importance of reecting on the preparation and care necessary for the encounter with
subjects of rights during the interviews, with special emphasis on qualitative research
(Alves-Mazzotti, 2006). is report is based on the experience of researchers in the
development of projects and in the training of undergraduate and graduate students
to conduct interviews and collect data from women in situations of violence, both in
research and in extension projects.
e choice of interview was motivated by its distinction from the others conducted
by the researchers. e interviewee produced a report that made sense to her, although
it did not necessarily dialogue with the questions in the research questionnaire. is
interview was initially analyzed through Content Analysis; however, she provoked the
researcher due to the condition of “transgression” in the content presented (Minayo,
2008). In search of a new theoretical basis, the reection on this transgression was
deepened in the light of black feminist epistemology.
In this article, the participant’s otherness is manifested genuinely, addressing a
series of physical, psychological, moral, and material violence that she has gone through
throughout her life and chose to report to the interviewer. Considering this experience,
we felt the need to write about the preparation of researchers in the face of the great
construct of violence.
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Dialogue and Participation: Experience in the Construction of Knowledge With Women in Situations...
RBPEC • Revista Brasileira de Pesquisa em Educação em Ciências, 25, e58624, 1–16
e proximity to the participants makes the dialogue more uid, as the
researchers, immersed in health services and in the elds of practice, become familiar.
is contributes to the reduction of previous judgments and barriers, facilitating deeper
reections during conversations. e case study includes the testimony of a brown
woman, 41 years old at the time, with 12 years of schooling, and a mid-level worker
in a Basic Health Unit, who experienced violence, called Nádia in this article. In the
interview, Nádia conducted the conversation according to her need to talk about her
life. Subsequently, this testimony generated reections that are presented in this text
to illustrate an argumentation reviewed and analyzed in the light of black feminist
epistemology and Scott’s (1986) concept of gender, dened as a social category that
structures power relations between subjects. e research was approved by the Research
Ethics Committee of a higher education institution, under CAAE: 33730620.2.0000.5479.
Case Analysis
Collins’s (2019) black feminist epistemology guided the collection and analysis
of data based on four pillars: 1. valuing the experience lived; 2. orality; 3. ethics of care,
recognizing the dierences between subjects and communities; and 4. ethics of personal
responsibility, which guarantees rigor in the statements made by the participants,
without interpretations of content that they did not verbalize.
In the process of knowledge construction between teacher, researcher, and
participants, special care is needed with students and researchers. Fears and previous
experiences of violence can inuence the dialogue with the women interviewed. e
goal is to ensure that these past experiences do not intensify the suering of both. It is
essential to dialogue about the topic, observe how each student deals with the issue, and
evaluate whether the approach to the problem occurs through personal experience or
contact with family members who have experienced similar situations.
In addition, it is essential to take care of the emotional eects of the topic on
students and researchers, avoiding trivialization or diculties when dealing with
sensitive issues. It is also necessary to be aware of the risk of data alteration, motivated
by the desire to quickly end the interviews, which can compromise the accuracy of the
information collected.
e training can include playful strategies, promoting reection on the complexity
of the problem and social structures. Depending on the interviewee, the undergraduate
student was allowed to participate in interviews conducted by the advisor, applying
the pillars of black feminist epistemology described by Collins (2019). e author
emphasizes that knowledge should not be used in a neutral way by science but should
return to the women participants, especially concerning violence, which oen generates
fear and shame in many of them (Terra et al., 2015). Next, the four pillars that guided the
analysis of the interview are presented.
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Pillar 1: Valuing the Experience Lived
In this pillar, the interviewee has the autonomy to conduct her narrative, as it
is based on the principle that women’s experiences should be considered analytical
instruments that contribute to deconstructing problems oen seen as individual
(Arguello & Horst, 2020). is freedom allowed the interviewee to share not only the
events of violence but also her emotions and reections on these experiences, providing
a broader and deeper view of her trajectory. When asked about violence perpetrated by
someone close to her, the answer was as follows:
I’ve always suered violence, right? Since I lost my mother, at the age of 10. I
went to live in other people’s houses. I suered abuse from my stepfather, because
at the time I had a car accident together with my mother, who died and I was
weakened in bed, at the age of 10, my stepfather took advantage of my fragility
(Nádia).
No, I never said that to anyone. I never said it because it’s something I always try
to forget, you know? Because it’s something that hurts a lot to this day, that’s why
I don’t like to talk about it (Nádia).
Nádia’s narrative reveals the helplessness of a child, at the time, in the face of the
irreversible absence of her mother, added to the physical fragility resulting from the
dependence on another person for care. is power relationship was used to violate
her. Lorde & Borges (2019) highlight that the socialization of women, especially black
women, is based on respect for fear, which immobilizes and silences them throughout
life as a form of self-protection. Based on Scott (1986), gender appears as a structuring
category of power relations, manifesting itself here in violence expressed as the power of
men over women, who do not have autonomy.
e condition of powerlessness caused by the accident suered is aggravated by
gender impotence, perpetuated by patriarchal values transmitted between generations
since childhood, as observed in Nádia’s experience (Freitas et al., 2021). Swann (1992)
states that children learn gender rules based on their experiences and culture, but they
can also reinterpret them and propose new behaviors. In Nádia’s case, her professional
performance encouraged her to challenge these inequalities and combat violence against
women. e silence she carries is shared by many other women who, since childhood,
have not been able to express their experiences or nd interlocutors for their issues
(Arguello & Horst, 2020).
e diculty in talking about the problem may result from the lack of opportunity,
shame, or symbolic violence impregnated in the dominated social categories (Bourdieu,
2019). erefore, the meetings must be conducted based on qualied listening, ensuring
reception and dialogue. is approach allows participants to reect, develop autonomy,
and act as potentiating forces to overcome their pain (Pupo et al., 2020). It is especially
relevant when we consider that many women, especially those whose lives are intensely
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shaped by class, race, and ethnicity, face extreme challenges in being recognized as
subjects of rights and in developing the capacity to question and transform their realities
(Harding, 1988).
Pillar 2: Orality
Orality reveals how the interviewees see their lives and relationships. is
pillar not only enriches the dialogue but also strengthens the connection between the
participants, creating a safe space for the expression of silenced experiences. When
asked about other experiences of violence, Nádia replied:
Because I think that, in the same way that I have my things kept within me, many
people also have them. Not everyone thinks like me, that it is a problem I have
and I’m carrying it, but there are a lot of people who think like that too. I think it
would give more opening. For example, I wasn’t going to talk about it to you, but
when you mentioned “violence”, it came up, from when I was little. en, deep
down, something said to me, “You have to tell what happened to you”. And it’s
something that touches me a lot, you know? When I talk about it, I wonder why
he did this to me when I was so weak (Nádia).
Talking acts as a means of externalizing inner forces originating from social
issues from the present, reecting both ruptures and permanences. us, orality has
the power to unite and build but also to destroy the identity of a society. In the context
of this article, the evoked traumatic memory refers to a past in which speech can be
understood as a form of resistance to the violence suered, a silence maintained for
35 years in an attempt at self-protection that never materialized. is silence may be
associated with the lack of sensitive listening, added to the fear of punishment (Pereira,
2024). Nunes and Miranda (2021) point out that although women have stories to share,
they are oen silenced and made invisible. However, some have begun to break these
silences, especially black women, as narrated by hooks (2019):
For us, true speech is not only an expression of creative power; It is an act of
resistance, a political gesture that challenges policies of domination that keep us
anonymous and mute. As such, it is an act of courage — and, as such, it represents
a threat. For those who employ oppressive power, that which is threatening must
necessarily be erased, annihilated, and silenced! (hooks, 2019, pp. 36–37).
e author also points out that speech is presented to women as a healing
challenge, allowing them to live a new life and experience growth. For hooks (2019, p.
39), speech is “an expression from object to subject”. As Nádia said, up to that moment,
she had not shared her childhood experience with anyone. e violence perpetrated by
her stepfather, a gure socially considered trusted by the family, was kept secret, in part
because it is not uncommon for complaints made by children to be discredited, which is
aggravated by the absence of maternal aection and the fragile relationship with other
family members (Correia et al., 2019). e space created for speech allowed, in a way,
to interfere with the way the past was lived, in addition to enabling its reinterpretation,
considering dierent subjectivities of memory (Pereira, 2024).
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In this pillar of orality, as Pereira (2024) mentions, it is important to consider that
coloniality operates through the intersections of race, gender, and class to maintain power
relations. us, black and poor women are relegated to subservience, mistreatment, the
world of work, violence, and lack of aection in childhood. In this context, Evaristo
(2020) points out “the moment when this enslaved body, curtailed in its will, in its
freedom to be silent or to scream, should be in a state of obedience to fulll one more
task” (p. 30).
Pillar 3: Ethics of Care
e ethics of care requires sensitivity and empathy. In the case of the interviewee
Nádia, her experiences shaped her current behavior, which is revealed in diculties in
aective relationships, especially with her children. e ethical posture of care guides
the practice of qualied listening, respecting the participants’ stories and experiences.
By seeking to understand how Nádia narrated her childhood experience during the
interview, it was possible to capture the following meaning, as mentioned by her:
I always had a little block getting along with people. People asked me why I was
like that, I didn’t like to be together, and I said I didn’t know, that it was the way I
was. Sometimes we were at school and someone said “Let’s all sit there so we can
hang out” and I didn’t want to be together, I wanted to sit alone. So I think what
happened to me had a lot of inuence on that, even when I went to live with my
aunt and the boys were around and I thought “Oh I’m not going to be together, I
want to be alone”, so this inuenced my life a lot (Nádia).
e ethics of care becomes crucial in addressing the needs of historically
marginalized groups, particularly black women like Nádia, who face both gender
oppression and structural racism (Almeida, 2019; Collins, 2019). Black women’s solitude
is manifested on many levels — personal, social, and community — and is fueled by a
system that not only ignores their voices but also delegitimizes their experiences and
needs. Studies show that this solitude is a common experience among black women, who
oen feel isolated in their struggles against racial and gender discrimination (Castilho
et al., 2024). is reinforces the need for a kind of care that recognizes this reality and
acts to mitigate it.
e practice of care, therefore, must be intertwined with the awareness of social
injustices and inequalities that aect everyday life. Dororidade underlines the importance
of creating support networks that recognize and value the diversity of experiences
(Batalha Neves et al., 2022; Piedade, 2017). ese networks, in addition to promoting
care, strengthen resistance against the structural violence that these women face. e
connection between women is a powerful way to counterbalance solitude and create
spaces of belonging and empowerment.
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In addition, the ethics of care must include a critique of normative standards that
perpetuate inequality and exclusion. Freitas et al. (2021) show how gender perceptions
inuence the experiences of girls and adolescents, pointing to the need for care that not
only protects but also empowers them. is perspective is essential for care to become
an emancipatory practice, as discussed by Harding (1988) and hooks (2019).
About being together, I always wanted to stay alone, at school, at my aunt’s house
too. Nowadays, with my children, I like them a lot, I love them, but I don’t like
too much physical contact, I don’t know if that somehow aected me too. My
daughter sometimes came to hug me and I told her to leave, she said she loved
me, but I don’t like it, I don’t know, I don’t know if it somehow interfered in this
aspect. I don’t like it, my daughter asked for a hug and I asked her to go away, I
told her to stop with so much aection. And my neighbor has already told me
“Wow” for doing this, but I don’t know, it’s my thing. I love my children, I give
my life for them, but I don’t like it. My son comes to hug me and I don’t want to,
I don’t know if what happened to me in childhood can be reecting now on my
children, you know? (Nádia).
But I hadn’t thought about my children, because it’s not something previously
thought, it’s something that belongs to me. It’s not like, ‘Oh, I’m going to reject
my daughter”, no, it’s something, I’m not rejecting them. And they say “Oh, mom,
but you’re boring, huh, I want to hug you and you don’t want to”... Because by
talking, you open up a little more, just like me who am a very closed person
and, like, you having this opportunity, I think that now I’m feeling a little lighter
because of what I said, I think it would change, rst you have to change yourself,
and aer you can have a relationship at your workplace, with your colleagues,
because sometimes you treat someone badly unintentionally, and they say you’re
crazy, but we don’t know what that person has been through (Nádia).
In these last two excerpts, we see Nádia talk about her motherhood, which breaks
with the gender expectations associated with women, such as the idea that they were
born to be mothers and that, due to a natural instinct, they should be aectionate and
loving with their children (Gouvea & Castro, 2019). Nádia dees these stereotypes and,
therefore, faces rejection from her children, who seek her to receive care and aection.
By having access to this woman’s story, we unveil a series of violence that allows us to
look at this other person with more sensitivity, bringing to light increasingly rich and
accurate research data.
In short, the ethics of care should be understood as a call to action, requiring all
social actors to commit to building an environment that, in addition to acknowledging,
meets the needs of those who are oen made invisible in social narratives. is approach,
aligned with research practices that prioritize the subjects’ voices and experiences,
contributes to a social transformation that values diversity and promotes justice. By
balancing black women’s solitude with collective care, we can move toward a more
equitable and supportive future.
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Pillar 4: Ethics of Personal Responsibility
is pillar involves the commitment to validate women’s experiences, socially
recognizing their experiences and the suering resulting from them. In this way, it
seeks to contribute to the identication and coping with emotional damage, preventing
revictimization and ensuring that their voices are heard and respected throughout life
(Casellato, 2015). Nádia reects on the emotional barriers she has built and how support
groups could help other women face similar issues. In her moments of reection, Nádia
reported:
And I think it would be good if there were more groups like this, sometimes you
don’t want to speak in front of everyone, but you want to speak in private ... e
purpose of this group would be good because I’m blocked, so there must be a lot
of other people blocking themselves about something, even if it’s not violence.
Something (Nádia).
What Nádia presents is fundamental to this principle, which requires each
individual to take responsibility for their actions and the impact they generate on society.
In a context marked by social and racial inequalities, this ethic becomes even more
crucial, especially with regard to the care and appreciation of black women’s experiences.
e intersection between race, gender, and social class reveals a reality of oppression
that demands an active ethical response.
In this sense, researchers must adopt a reective and critical posture, recognizing
their role in the construction of knowledge and its implications in the participants’
lives. By validating their experiences and feelings, they promote the recognition of their
experiences and contribute to avoiding their re-victimization. is responsibility is not
limited to formal research methodology or ethics but extends to how black women’s
voices are represented and amplied in social narratives. Collins (2016) highlights the
importance of listening to and valuing the experiences of marginalized groups, which
requires a commitment to justice and equity.
e concept of “escrevivência” (a term in Portuguese), proposed by Conceição
Evaristo (2020), is also directly related to the ethics of personal responsibility.
Escrevivência, which emphasizes writing as a form of resistance and self-armation,
invites researchers to recognize the subjectivity of black women as a legitimate space of
knowledge. is approach not only challenges the hegemony of academic knowledge
but also promotes an ethic that values the diversity of voices and experiences.
In addition, the solitude faced by black women, as discussed by Castilho et
al. (2024), highlights the need for an ethical commitment to building support and
solidarity networks. Social interactions and community bonds are essential to mitigating
this solitude, and personal responsibility entails creating and strengthening these
connections. In a scenario where black women are oen marginalized, the construction
of safe spaces for sharing and welcoming becomes an ethical imperative.
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bell hooks (2017) also emphasizes the importance of personal responsibility in
education, stating that educational practice should be a form of social transformation.
is view can be extended to the context of research, in which educating oneself and
others about the realities of black women should be a priority. Ethical commitment to
truth and social justice is essential to the emancipation of these silenced voices.
erefore, the ethics of personal responsibility require an ongoing recognition of
the impact of our actions and decisions on others, especially those in vulnerable situations.
Incorporating this ethic into research and everyday life is not only a moral obligation
but a necessary path to building a more just and equitable society. By becoming agents
of change, we can transform pain into solidarity and oppression into emancipation.
e pillars of black epistemology provide a solid foundation for understanding
the experiences reported by women, particularly concerning the violence experienced.
Valuing personal experience, using dialogue, and ethical commitment to care and
responsibility guide both data collection and analysis. From this perspective, the results
emerge not only as raw data but as powerful narratives, which reveal the complex
realities faced by the participants, bringing to light the eects of violence in their daily
lives, which are presented in the four pillars.
Conclusions and Implications
e nal considerations of this study highlight the importance of qualied
listening and the creation of a safe environment for women who experience violence.
roughout the research, it became evident that building a welcoming and respectful
space not only facilitates the expression of participants’ personal experiences but also
validates their voices and fosters meaningful dialogue with researchers.
e qualitative approach, based on black feminist epistemology, was essential to
capture the complexity of the reality faced by Nádia. e emerging narrative revealed
the eects of violence on her daily life, as well as the urgent need for actions aimed
at the dignity and empowerment of subjects of rights. e research reinforces that
the researchers’ work must go beyond the walls of academia, encompassing direct
involvement with vulnerable communities.
Regarding the limitations of this study, the qualitative approach with a localized
sample stands out, which, although providing a deep and contextualized analysis of
the experiences, does not allow the generalization of the ndings to other contexts or
populations, as discussed by Yin (2013), who deals with the nature and limits of the case
studies. e challenge of balancing the obtainment of relevant data and the attention to
the emotional integrity of the participants required constant methodological care, which
reects the ethics of personal responsibility (Almeida, 2019; Bispo, 2022), prioritizing
the interviewee’s well-being.
is study is aligned with the United Nations (UN) Sustainable Development
Goals (SDGs), especially SDG 5, which aims at gender equality, and SDG 16, which
promotes justice and social inclusion. In addition to amplifying the visibility of women’s
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narratives, it underlines the need for concrete interventions that value their experiences,
as discussed by Ribeiro (2018) and Collins (2016) about the transformative power of
engaged knowledge. e commitment to emancipatory education and practices in
university extension, as pointed out by Guzzo and Euzébios Filho (2005), is essential
to strengthen the voice and dignity of historically marginalized groups. By considering
the potential for change and the social impact of initiatives such as these, the research
rearms the importance of ethical and socially responsible involvement, contributing
to the construction of a more equitable and inclusive society, in line with the ideals of
justice and equality defended in the UN SDGs.
Finally, the researchers’ ethical responsibility to maintain a posture of respect and
care is emphasized, ensuring that the participants’ personal limits are always respected.
is commitment contributes not only to the production of more just and inclusive
knowledge but also to the promotion of social justice, rearming the importance of the
voice and experience of women in vulnerable situations. us, the results of this study
are not just data, but powerful narratives, which call for signicant and urgent social
changes.
Acknowledgment
is work was developed as part of the project Desigualdades sociais no efeito das
mudanças climáticas: ótica das mulheres do Movimento dos Trabalhadores Sem Teto —
MTST in the city of São Paulo (SP) and funded by Fundação de Apoio à Universidade
de São Paulo — FUSP.
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Editor in charge: Márcia Gorette Lima da Silva
Translated by: Sofia Bocca
Journal financed by Associação Brasileira de Pesquisa em Educação em Ciências — ABRAPEC
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Maria Fernanda Terra
Universidade de São Paulo
São Paulo, São Paulo, Brasil
MFTerra@usp.br
Heitor Marinho da Silva Araújo
Universidade Federal da Bahia
Salvador, Bahia, Brasil
HeitorMrnh@gmail.com
