A sala de aula não cabe no mundo: compreendendo a Nagologia educacional e suas metodologias singulares

• Autor(a) principal: Mendes, Márcio Dodds Righetti
• Data de Publicação: 2020
• Outros Autores: [e-mail]
• Tipo de documento: Dissertação
• Idioma: por
• Título da fonte: Biblioteca Digital de Teses e Dissertações da UERJ
• Texto Completo: http://www.bdtd.uerj.br/handle/1/17330
• topic: Terreiro children; Everyday life; Yoruba; Educação; Crianças; Ioruba; Crianças de terreiro; Cotidianos; Candomblé; CIENCIAS HUMANAS::EDUCACAO

This academic research presents the Yoruba educational logic, which I named educational nagology. The characteristics of this educational model were based on the Yoruba culture, its philosophy, religiosity and on the research with the children of the Candomblé temples (terreiros) where I practice my religion and do my research: the Ilé Àṣẹ Àiyé Ọbalúwáié, in Rio de Janeiro-RJ, where I am a priest, and at the House of Oxumarê, in Salvador-BA, the place of origin of my religious lineage. In this dissertation I affirm that these teaching methods are structured in relation to nature, orality, ancestry, and timelessness. The present work argues that the dissemination of this knowledge is achieved through doing. The transmission is accelerated by the linguistic artifacts, with their various purposes, according to the Yoruba language and culture: orin (chants); ọfọ̀ (enchantment); oríkì (praise); ìtàn (short story/tale); òwe (proverb); àdúrà (prayer) and ẹsẹ (Ifá's poem). I am convinced that these Yoruba linguistic tools are areas of knowledge, such as history, geography, literature, philosophy, music, algebra, and biology. Based on the everyday experiences of the children of the terreiros, I attest that this example of education is established empirically, from the coexistence between the worshipers and their socio-religious relationships, where the dynamic Yoruba culture is reproduced. In this aspect, I point out that the personal and social experiences establish a dialogue with nature, time and ancestry. This interaction is built through the transcendental power of the word, showing that the Yoruba language is an element of resistance, memory, and education. In this perception of the world, the body is the blackboard, the word is the chalk and the head, the notebook. The roof of this school is the firmament, its floor is the universe, its walls are the horizon, its windows are time. Therefore, I conclude that this school transcends the materiality of this world.