Ilê Oju Odé: políticas de resistência e territorialidades no candomblé de Goiás

• Autor(a) principal: Nunes, Victor Hugo Basílio
• Data de Publicação: 2018
• Tipo de documento: Dissertação
• Idioma: por
• Título da fonte: Repositório Institucional da UFG
• dARK ID: ark:/38995/001300000355q
• Texto Completo: http://repositorio.bc.ufg.br/tede/handle/tede/8327
• topic: Candomblé; Políticas de resistência; Práticas de descolonização; Policies of resistance; Decolonization practices; CIENCIAS HUMANAS::HISTORIA

This work is carried out by the candomblé Ilê Oju Odé terreiro (cult-house), located at Machado de Assis Street, 37th, neighborhood Cidade Satélite São Luís, Aparecida de Goiânia-GO, and in the spaces where this terreiro (cult-house) operates through Afoxé Omo Odé and the organization of the Goian Forum of Religions of African Matrix. Our main objective is to think of how the work of Ilê Oju Odé, through Afoxé and the Forum, enables the valorization of the Afrodescendant cultural contribution, creates a space for political discussion in which the terreiro becomes a space of signification of life. The daily coexistence with this community has shown us the complexity of this social reality, marked by a relationship of sociability that is close to that observed by Catherine Walsh (2013) when she says that decolonial pedagogies produce "intersubjectivity, mutual recognition, subaltern solidarity." In this way religion and political organization are mixed in the quest to find solutions to the problems created by a racist society, which gives rise to the need to organize the terreiros (cult-houses). The reflections of Carlos Rodrigues Brandão (1999) guided us to define participatory research as one of the methodologies of our work. At first we seek to understand the inner perspective, the point of view of the individuals about the situations that they live. We understand, as Brandão (1999), that it is the social reality with which we face that must determine the methodological strategies, and that the method is not something ready and finished and can be constructed together with the investigation of social reality. The other methodological resource to which we have recourse, oral history, served as our research since, in order to resort to the speech of our interviewees, we aim to achieve with maximum clarity the experience of organization against the colonial matrix of power, which articulates the social and epistemic marginalization, subordinating knowledge and populations, as in the example of candomblé. We believe that our objective was achieved through the semi-structured interview, taking into account that the interview allows a study on the reporting of the facts, filtered by the subjectivity of the interviewees. The theoretical perspective that we use to dialogue with our sources consisted in the debate conducted by the modernity/coloniality/decoloniality group. The research showed us that if we want we can think a relationship between the candomblé and the reflections raised by this group. We can affirm, from the experience in the terreiro (cult-house) surveyed, that candomblé constitutes as alternative knowledge to the matrix of colonial thought, or using the concept of Walsh (2013) as an example of a "decolonial pedagogy". Finally, the conclusion of this master's thesis confirmed the hypotheses we raised at the beginning of our research: the performance of Ilê Oju Odé is characterized as a decolonization practice, since, through the Forum and Afoxé, it organizes the community of the terreiros (cult-houses) de candomblé de Goiânia and metropolitan region in the fight against racism, religious intolerance and the invisibility imposed on the practitioners of this religion in the society of Goiás. Our research has shown us that there is a significant level of individual awareness, a political project. A study like this can contribute to perceive decoloniality as an alternative proposition to the hegemonic epistemologies that support Eurocentred social models and relations, presenting to the academic community and to society as a whole knowledge that has been historically subordinated, as in the case of candomblé. Perhaps we can say that the Forum and the Afoxé allow the members of the terreiros (cult-houses) to read the world from themselves, their values and propose something. Through the interviews and coexistence we could conclude that the Forum is an organization of the terreiros to defend their interests, solving their problems through political and social articulations. The Forum and Afoxé have been establishing themselves as a political organization and have stood out in order to present candomblé for the society of Goiás and to claim its space in it.