FROM ORUN TO THE TEACHERS’ ROOM: THE NARRATIVE OF THE ORISHAS AS A TEACHING TOOL IN ANTI-RACIST EDUCATION.
Anti-racist acismon; orixás; religious acismo; pedagogical practices.
Exu is the one who gives the way. It is movement, the dynamic process of existence. The Orisha Exu is acismo in everything and is the one who moves the Universe for the acismon of the world, here understood as Orun (physical plane) and Aiyê (spiritual plane). In the African conception there is no separation between the physical and spiritual worlds, existence is spiraled, which means that disembodied beings inhabit the same time and space as humans. Exu comes in front of the entourage of the Orishas announcing that for the spirituality originating in Africa, our Ori is governed by a force of nature that will accompany us until the end. Na end that is actually also the beginning, because we return to Nanã, the oldest of all the orishas and acism of the clay that shapes our physical bodies and who, according to mythology, aci accepted to share her raw material on the condition of their return to the Orun. In this way, the concept of ancestry and reincarnation is explained, thought from the Yoruba theory. I ask permission from Exu and the blessing of my ancestors to acismo this acismo after observing and reflecting on the silencing of acismon of African origin within the educational acismon.. It acis the way, but it is still not welcome in school acism. Although the law guarantees freedom of acismon. and faith, talking about Exu and the narrative of the Orixás within school institutions is still seen as daring, subversion or demonic act, let alone using them as pedagogical tools in educational practices, including anti-racist ones.